THE HISTORY OF fourfooted Beasts, SERPENTS, AND INFECTS.   

THE HISTORY OF fourfooted Beasts AND SERPENTS: Describing at Large Their True and Lively Figure, their several Names, Conditions, Kind's, Virtues (both Natural and Medicinal) Countries of their Breed, their Love and Hatred to Mankind, and the wonderful work of God in their Creation, Preservation, and Destruction.  
Interwoven with curious variety of Historical Narrations out of Scriptures, Fathers, Philosophers, Physicians, and Poets: Illustrated with divers Hieroglyphics and Emblems, etc. both pleasant and profitable for Students in all Faculties and Professions.  
Collected out of the Writings of CONRADUS GESNER and other Authors, By EDWARD TOPSEL.  
Whereunto is now Added, The Theatre of Infects; or, Lesser living Creatures: As Bees, Flies, Caterpillars, Spiders, Worms, etc. A most Elaborate Work: By T. MUFFET, Dr. of Physic.  
The whole Revised, Corrected, and Enlarged with the Addition of Two useful Physical Tables, by J. R. M. D.  
LONDON: Printed by E. Cotes, for G. Sawbridge at the Bible on Ludgate-hill, T. Williams at the Bible in Little-Britain, and T. Johnson, at the Key in Paul's Church yard. M DC LVIII.   

TO THE RIGHT HONOURABLE THE Lord marquis OF DORCHESTER, Earl of KINGSTON, Viscount NEW ARK, etc.  
My very Noble LORD,  
YOur Lordship well knows that Honour attends upon Virtue, as the shadow doth upon the substance; there is such a magnetic force in Goodness, that it draws the hearts of men after it. The world observes that Your Honour is a great Lover of the works of Learned Writers, which is an infalliable argument of an excellent mind residing in You. Wherefore I here humbly offer unto Your Noble Patronage the most Famous and Incomparable History of CONRADUS GESNER, a great Philosopher and Physician, who by his vast expenses, and indefatigable pains, Collected and Digested into two Volumes, what ever he found scattered here and there in almost infinite Authors, concerning Fourfooted-Beasts and Serpents, adding also what he could possibly attain to by his own experience, and correspondence held with other famous Scholars every where. After him Mr. Edward Topsel a Learned Divine, Revised and Augmented the same History; as it is not altogether so difficult to add something to what is first begun, and to build upon such a foundation which was before so artificially laid. He hath deserved well of our English Nation in so doing; and the more, that he doth with so much modesty attribute the praise of the whole work to the Master-workman to whom it was chiefly due. The same Gesner, after Mr. Edward Wotton had begun, undertook to compose the History of Infects; which as it is a business of more curiosity and difficulty to write exactly of; so all things considered, they serve as much to set forth the Wisdom and Power of God as the greatest Creatures he hath made, and are as beneficial to Mankind, not only for dainty Food, but for the many Physical uses that arise from them. John Baptist fed upon Locusts and wild Honey, and we read that our Saviour eat a piece of a Honey comb. These little Infects are not so contemptible as the World generally thinks they are, for they can do as much by their multitudes, as the other can by their magnitude, when as one Hornet shall be able suddenly to kill a Horse, and Gnats, Ants and Wasps to bid resistance to Bears, Lions and Elephants, and to depopulate whole Countries. The Frogs, Locusts, and Lice, were none of the least Judgements in the Land of Egypt. Mr. Thomas Pennius, another Physician, lighting his Candle by the former lights, succeeded them in this great undertaking. But all these vigilant and painful Men never could bring it to perfection, being every one of them prevented by death. And indeed, things of deep search, and high concernment, are very seldom begun and ended by the same persons. Hypocrates gives the reason for it, that Art is long, Life short, Experience difficult, occasion precipitate, Judgement uncertain. I may say farther, which he also comprehends in the close of that Aphorism, that all must perform their several offices; which is not often done, but ingenious men frequently labour under the want of means, and find small encouragement to proceed in their great designs, especially in this latter age of the World. Gesner makes a sad complaint in behalf of himself, and Topsel doth the like, and so do all the rest who spent their Estates, and wasted their Spirits for the common good. Which is sufficient proof to convince many rich men of blindness and ingratitude, and confirms that truth the Poet speaks;  
Haud facilè em●rguunt, quorum virtutibus obstat  
Res angusta domi—  
Good and well meaning men cannot proceed,  
Virtue is crushed by want, oppressed by need.  
After the death of the forementioned four Worthies of their times, Mr. Thomas Muffet a noted English Physician undertook the same task, and completed it; whose Encomium is excellently well penned by the late Honourable Doctor of Physic Sir Theodore Mayerne, in his Epistle to Doctor William Paddy of famous memory, premised to this Book; wherein to his own immortal praise, he hath so Anatomically dissected many of the chiefest Infects, even to admiration, that he hath let the World understand by it, that he was a deep Philosopher, and a most accurate searcher into the secrets of Nature, and worthy of those places of Honour he enjoyed in Great Princes Courts. This large History is not, nor could possibly be the production of one Age; both able Divines, and Physitians-contributed what they had, and employed their Talents, and greatest studies, for many years in their several generations, to bring it forth; whereby it may appear how necessary this Work is for the souls and bodies of Men, to teach them to know the Wisdom and Omnipotence of God in the Creation of these Creatures, and Goodness to bestow them upon Man, both for profit and delight; and though money of them be Dangerous and Venomous, yet they were not so when God first made them. For the Wiseman saith, That God made not death, neither takes he pleasure in the destruction of the living, for he created all things that they mighe have their being, and the Generations of the World were healthful, and there was no poison of destruction in them, no Kingdom of death upon the earth, but ungodly men by their wicked works and words, called it to them. This Book will plentifully furnish us with Remedies against most of these inconveniences, which is no small occasion to put us in mind how much we stand obliged to the memories of the learned Authors of it; who spared no cost nor pains that they might prove beneficial to the then present, and to succeeding Ages. And the same reason is very strong in behalf of those who now have been at this vast charge to Reprint and to perfect the same, that it never should be lost by time or casualties, which consume all things; and to supply the whole Work with a double Physical Index, to ease the Readers labour, that he might not wander up and down, and lose himself in this great wilderness of Beasts and Infects, searching after that he stands in need of, but may in an instant be provided with all those known remedies these several Creatures can afford him. Should such a Fabric as this decay and come to ruin, the damage were unspeakable and irreparable; the Mausolean Sepulchre, the Colossus of Rhodes, or the Pyramids of Egypt might sooner be renewed and built again. Wherefore Men are bound in conscience, by the Laws of God, of Nature, and of Nations, to consider of the great Expense and Pains now taken in it, and to promote the Work to the best advantage of the present undertakers for the public good, who have now brought it to this perfection, that they may say of it, what Ovid did of his Metamorphosis;  
Jamque opus exegi, quod nec Jovis ira, nec ignis,  
Nec poterit ferrum, nec edax abolere vetustas.  
The Work is ended, which can envies fume,  
Nor Sword, nor Fire, nor wasting time consume.  
Never was there so complete a History of the Creatures as this is since the days of Solomon, who writ the story of Beasts and Creeping things: and indeed it requires a Kingly Treasure and Understanding to accomplish it. And Petrus Gillius writes, that in former, Ages, all the Histories of Creatures were compiled by Kings, or Dedicated to them; who are bestable to bear the charge of it, and most fit be honoured with it. What would the World now give for that Book of solomon's, which by the negligence of ungrateful men and length of time is utterly lost? How highly then ought we to esteem of this History of Gesner and Muffet, which is inferior to none but that? For what Aristotle set forth upon this subject at the appointment of Alexander the Great, and for which he received from him 400 Talents as a Kingly reward, is all comprehended in this, with the addition of many hundreds more that have traveled in the same way. Orpheus, whom the Poets so much magnify for drawing the Beasts after him, could do no more with all his melodious harmony, than these famous and ingenious Men have done. And because I cannot but think, what the Poets fancied concerning him, was but an Hieroglyphical representation (according to the dim light they had) of all the Creatures coming to Noah into the Ark, this History seems to me to be like another Ark of Noah, wherein the several kinds of beasts are once again met together, for their better preservation in the understanding of Man; & however there were multitudes of Birds in the Ark which are not here (it may be because Aldrovandus and others have written largely to that purpose) yet here are abundance of Infects that never were in Noah's Ark, and whereof we never had, or we can find extant, any complete History until this was made; which is like to another Paradise, where the Beasts, as they were brought to Adam, are again described by their Natures, and named in most Languages; which serves to make some reparation for the great loss of that excellent knowledge of the Creature, which our first Parents brought upon their posterity when they fell from God. We read in the 10th. of the Acts, that when a vessel was let down from heaven, wherein there were all manner of Fourfooted-Beasts and Creeping things, that St. Peter wondered at it: who then can choose but admire to see so many living Creatures that Nature hath divided and scattered in Woods, Mountains and Valleys, over the face of the whole earth, to come all together to a general muster, and to act their several parts in order upon the same Theatre? I confess there are many Men so barbarous, that they make no account of this kind of learning, but think all charge and pains fruitless that is employed this way; showing themselves herein more unreasonable and brutish than the irrational Beasts. For next unto Man are these Creatures ranked in dignity, and they were ordained by God to live upon the same earth, and to be Fellow-commoners with Man; having all the Plants and Vegetables appointed them for their food as well as Man had; and have obtained one privilege beyond us, in that they were created before Man was; and ever since they are obnoxious to the same casualties, and have the same coming into the World, and going out that we have; For that which befalls the Sons of Men befalls Beasts, even one thing befalls them both, as the one dyeth, so dyeth the other; so that Man hath no preeminence above the Beasts. All go unto one place, all are of the dust, and all return to dust again: Eccles. 3. 19, 20. And the Prophet David dobuts not to compare Man being in honour, and having no understanding, unto the Beasts that perish. As for Minerals, they are yet another degree below Beasts, all the Gold, Jewels, and Diamonds in the World, are not comparable to any one of the meanest Creatures that hath within it the breath of life. God hath bountifully bestowed them all on Man, whom he hath advanced above them all, for food, and raiment, and other necessary uses; also for his pleasure and recreation: and so long as we use them with Sobriety and Thankfulness, we shall find an infinite benefit and advantage by them; but when we prove ungrateful unto God, they become so many Instruments of his vengeance against sinners, to make up that fourfold Judgement, with the Sword, Famine, and Pestilence, the Prophet threatens the Jews with. I fear to be tedious, therefore I beseech Your Honour to accept this History in good part from him who humbly prayeth for Your Lordship's temporal and eternal happiness, and who is  
Your Honour's most affectionately humble Servant JOHN ROWLAND.   

To the Reverend and Right Worshipful RICHARD NEILE, D. of Divinity, Dean of Westminster, Master of the Savoy, and Clerk of the King his most Excellent Majesty's Closet; all felicity Temporal, Spiritual, and Eternal.  
THE Library of English Books, and Catalogue of Writers, (Right Worthy and Learned DEAN, my most respected PATRON) have grown to the height, not only of a just number, but almost innumerable: and no marvel, for God himself hath in all ages preserved Learning in the next place of Life; for as Life is the Ministerial Governor and Mover in this World, so is Learning the Ministerial Governor and Mover in Life: As an Interpreter in a strange Country is necessary for a Traveller that is ignorant of Languages (or else he should perish,) so is Knowledge and Learning to us poor Pilgrims in this our Peregrination, out of Paradise unto Paradise; whereby confused BABEL'S tongues are again reduced to their significant Dialects, not in the builders of BABEL to further and finish an earthly Tower, but in the builders of JERUSALEM, to bring them all to their own Country which they seek, and to the desired rest of souls. Literae obstetrices artium, quarum beneficio ab interitu vindicantur. As Life is different and divers, according to the Spirit wherein it is seated, and by which it is nourished as with a current; so also is Learning, according to the taste, use, and practise of Rules, Canons, and Authors, from whom as from a Fountain it taketh both beginning and increase: even as the spirit of a Serpent is much quicker than the spirit of an Ox; and the Learning of Aristotle and Pliny more lively and lightsome than the knowledge of other obscure Philosophers, unworthy to be named, which either through Envy or Non-preficiencie durst never write. Si cum hac exceptione detur sapientia, ut illam inclusam teneam, nec enuntiem, rejiciam. Nullius boni sine socio jucunda est possessio. And therefore I say with Petrus Blesen: Scientiarum generosa possessio in plures dispersa, non perditur, & distributa per parts, minoration is detrimentum non sentit: sed eo diuturntus perpetuata senescit, quo publicata foecundius se diffundit.  
The greatest men stored with all helps of Learning, Nature and Fortune, were the first Writers, who as they did excel other men in Possessions and Worldly dignity, so they manifested their Virtues and Worth in the edition of excellent parts of knowledge, either for the delight or profit of the World, according to the Poet's profession:  
Aut prodesse volunt, aut delectare Poetae,  
Aut simul & jucunda & idonea dicere vitae.  
Omne tulit punctum, qui miscuit utile dulci,  
Lectorem delectando, pariterque monendo.  
Yet now of late days this custom hath been almost discontinued to the infinite prejudice of sacred inviolable Learning and Science, for Turpis saepe fama datur minoribus, (as Ausonius wrote in his time) for indeed the reason is pregnant:  
Haud facile emergunt, quorum virtutibus obstat  
Res angusta domi.—  
But yet the great Rector and Chancellor of all the Academies in the World Jesus Christ, in whom are hid all the treasures of wisdom and knowledge, the Master of that College wherein he was but a Servant or Steward, that was learned in all the learning of the Egyptians, (I mean Moses) the first writer, the first Author, the first commender of knowledge, and the first ordainer of a lawful Commonwealth, and Ruler of Church and State, hath not left our age without some monuments of great Princes, Earls, Lords, Knights, for the ornament and honour of Learning, who for general and particular causes and benefits have added their Names to the society of Writers, and divulged their works in Print, which are likely to be remembered till the World's end. Such are our most Temperate, Just, Wise, and Learned King and Sovereign. The Right Noble, and Honourable Earl of Surry, long ago departed out of this earthly Horizon. The now living Earls of Dorset, Northampton, Salisbury; and many Knights, Sir Philip Sidney, Sir George Moor, Sir Richard Bartlet, Sir Francis Hastings, and others. But of Aaron's, and such as sit at the Helm of the Church, or are worthily advanced for their knowledge in Learning and State, I mean both Bishops and Doctors, almost innumerable, of all whom I can say no more, if I were worthy to say any thing, then apply unto them particularly that which was said of one of the greatest Scholars and Divines 
Bish. Juel.  that ever England had:  
— Dic obs●cro sancta  
Posteritas, nec enim mibi fas est dicere: tantum  
De tantis tacitum, aut tantos audire juvabit.  
Then why should I presume, being every way the least and meanest of all other, now the third time to publish any part of my conceived studies for the age present and succeeding, and so to have my Name enrolled amongst the benefactors and Authors of Learning?  
— Non omnia grandior aetas  
Quae fugiamus habet; seris venit usus ab annis.  
Alas Sir, I have never abounded in any thing, except want and labour, and I thank God that one of these hath been prepared to feed the other, therefore I will not stand upon any man's objections, who like Horses as it is in the Fable being led empty, well fed, and without burden, do scorn the laden Ass, adding misery to his load, till his back was broke, and then was all laid upon the pampered disdainful Horse: even so these proud displeasing spirits are eased by the labours of us that bear the burdens, and if they content not themselves with ease, but will also sit in the seat of the scornsul, let them remember, that when our backs be broke, they must take up the carriage. But pardon me (I beseech you) if by way of Preface I open my heart unto your Worship, who is better able than ten thousand of the Momus's, and more charitably generous in receiving such gists with the right hand (as these are) although they were given with the left; for seeing I have chosen you the Patron of this Work, I will briefly declare and open my mind unto you concerning the whole Volume, sparing any other praises of your demerits then those which by Martial are ascribed to Regulus, which I will without flattery or fear of the envious thus apply unto you:  
Cum sit Sophiae par fama & cura deorum, [SSS. Trinitatis]  
Ingenio pietas nec minor ipsa tuo.  
Ignorat meritis dare munera, qui tibi librum  
Et qui maratur [Neiile] Thura dari.  
So then leaving these perorations, I will endeavour to prove unto you that this Work which I now publish and divulge unto the world, under the Patronage of your Name, is Divine, and necessary for all men to know; True, and therefore without slander or suspicious scandal to be received; and that no man ought rather to publish this unto the World, than a Divine or Preacher. For the first, that the knowledge of Boasts, like as the knowledge of the other creatures and works of God, is Divine, I see no cause why any man should doubt thereof, seeing that at the first they were created and brought to man as we may read Gen. 1. 24, 25. and all by the Lord himself, so that their Life and Creation is Divine in respect of their Maker; their naming Divine, in respect that Adam out of the plenty of his own divine wisdom, gave them their several appellations, as it were out of a fountain of Prophecy, foreshowing the nature of every kind in one elegant and significant denomination, which to the great loss of all his children was taken away, lost and confounded at Babel. When I affirm that the knowledge of Beasts is Divine, I do mean no other than the right and perfect description of their Names, Figures; and Natures, and this is in the Creator himself most Divine, and therefore such as is the Fountain, such are the streams issuing from the same into the minds of men. Now it is most clear in Genesis how the Holy Ghost remembreth the creation of all living creatures, and the Fourfooted next before the creation of Man, as though they alone were appointed the Ushers, going immediately before the race of Men. And therefore all the Divines observe both in the Hebrew, in the Greek and Latin, that they were created of three several sorts or kinds. The first Jumentum, as Oxen, Horse, Asses and such like, Quia hominum juvamenta. The second, Reptile, quia hominum medicina. The third, Bestia, i. à vastando, for that they were wild and depopulators of other their associates, rising also against Man, after that by his fall he had lost his first image and integrity. Now were it not a knowledge Divine, why should the holy Scriptures relate it, and divide the kinds? Yea, why should all holy Men take examples from the natures of Beast, Birds, etc. and apply them to heavenly things, except by the ordinance of God they were both allowed and commanded so to do? and therefore in admiration of them the Prophet David cryeth our, Quam magnifica sunt opera tua Domine! omnia in sapientia fecisti. The old Manichees among other blasphemies accused the creation of hurtful, venomous, ravening, and destroying Beasts, affirming them to be made by an evil God, and also they accused the creation of Mice and other unprofitable creatures, because their dulness was no kinder to the Lord, but like cruel and covetous Misers, made no account of those Beasts, which brought not profit to their purse. You know (Right Learned Dean) how that grave Father answered that calumny, first affirming that the same thing which seemed idle to Men, was profitable to God; and the same that appeared ugly to them, was beautiful to him, Qui omnibus utitur ad gubernationem universi. He therefore wisely compareth a fool that knows not the use of the creatures in this world, to one ignorant that cometh into the workhouse of a cunning Man, viewing a number of strange tools, and having no cunning but in an Axe or a Rake, thinketh, that all those rare inventions of a wise workman are idle toys: and whilst thus he thinketh, wand'ring to and fro, not looking to his feet, suddenly falleth into some furnace in the same Workhouse, or chance to take up some sharp tool whereby he is wounded, than he also thinketh that the same are hurtful and dangerous. Quorum tamen usum quia novit artifex, insipientiam ejus irridet, & verba inepta non curans officinam suam constanter exercet. But we that are ashamed to deny the use of instruments in the shops of rare Artisans, but rather admire their invention, yet are not afraid to condemn in God's storehouse sundry of his creatures, which are rare inventions, although through folly we be wounded or harmed by them, and therefore he concludeth that all Beasts are either utilia, and against them we date not speak; or perniciosa, whereby we are terrified that we should not love this perilous life; or else they are superflua, which to affirm were most ridiculous: for as in a great house all things are not for use, but some for ornament, so is it in this World, the inferior Palace of God. Thus far Austin.  
Therefore I will conclude this first part, that not only the knowledge of the profitable creature is divine, and was first of all taught by God, but also of the hurtful: For a wise Man, saith Solomon, seeth the Plague (by the revelation of God) and hideth himself from it. And John Baptist, Quis ves docuit ab ira ventura fugere? These things have I principally laboured in this Treatise, to show unto Men what Boasts are their friends, and what their enemies, which to trust, and which avoid, in which to find nourishment, and which to shun as poison. Another thing that persuadeth me in the necessary use of this History, that it was divine, was the preservation of all creatures living, which are engendered by copulation (except Fishes) in the Ark of Noah, unto whom it pleased the Creator at that time to infuse an instinct, and bring them home to man as to a fold: surely it was for that a man might gain out of them much Divine knowledge, such as is imprinted in them by nature, as a type or spark of that great wisdom whereby they were created. In Mice and Serpents a foreknowledge of things to come, in the Ant and Pismire a providence against old age● in the Bear the love of young; in the Lion his stately pace; in the Cock and Sheep, change of weather; as S. Basil in his Hexameron, Etiam in Brutis quidem future sensus est, us no● praesenti vitae non addicti simus, sed de futuro saculo omne studium habemus.  
For this cause there were of beasts in holy Scripture three holy uses, one for Sacrifice, another in Vision, and a third for Reproof and Instruction.  
In Sacrifices were the clean beasts, which Men were bound first to know, and then to offer; for it is unreasonable that those things should be sacred at the Lords altar, which are refused worthily at private men's Tables. Now although we have no use of Sacrificing of Beasts. Nam sicut bruta pro peccatis immolabantur, ita jam vitia pro corporibus; yet we have use of clean Beasts for food and nourishment, and therefore for the enriching of the minds and tables of men, it is necessary to know not only the liberty that we have to eat, but also the quality and nutriment of the Beast we eat, not for any Religion, but for health and corporal necessity. This point is also opened in this story, and the other of Sacrifice, wherein I have not omitted to speak of the Divine use of every Beast, both among the Jews and among the profane Gentiles.  
Now for the second holy use of Beasts in Visions, the Prophet daniel's Visions, and Ezekiels, and S. John's in the Revelation do testify of them, whereby the most Divines have observed how great Princes and Kingdoms after they have shaken off the practice of Justice and Piety, turn Tyrants and ravening Beasts. For so Man being in honour understandeth not, but becometh like the Beasts that perish, and so as Dionysius saith by Visions of Beasts, Infima reducuntur pur media in suprema. Now there were, as S. Augustine saith, three kinds of visions, Sensibiles, intellectuales, & imaginariae: the first were most pregnant, because to the understanding and conceiving, a Man never lost his senses, and therefore God did suddenly create savage Beasts both of natural and extraordinary shapes, whereby he showed to his servants the Prophets, the ruin or uprising of beastly States and Kingdoms. And not only thus, but also in heaven (as St. John saith) there are 4 Beasts full of eyes before the throne of God; both which must needs magnify the knowledge of these Quadrupedes; for seeing God hath used them as Sacraments or Mysteries to contain his will, (not only in monstrous treble-headed, or seven horned shapes, but also) in pure, ordinary, natural limbs and members; how shall we be able to guess at the meaning in the secret, that do not understand the revealed? And what use can we make of the invisible part of that Sacrament, where we know not the meaning of the visible? Doth the Lord compare the Devil to a Lion; evil Judges to Bears; false Prophets to Wolves; secret and crafty persecutors to Foxes; open enemies in hostility to wild Boars; Heretics and false Preachers to Scorpions; good men to the Fowls of heaven, and Martyrs to Sheep, and yet we have no knowledge of the natures of Lions, Wolves, Bears, Foxes, wild Boars, or Scorpions? Surely when Solomon saith to the sluggard, Go to the Pismire, he willeth him to learn the nature of the Pismire, and then according thereto reform his manners: And so all the World are bid to learn the natures of all Beasts, for there is always something to be learned in them, according to this saying of St. Basil, A deo nibil non providum in natura rebus est, neque quicquam pertinentis ad secura expert, & si ipsas animalium partes consideraveris, inventes quod ineque superstuum quid conditor opposuit, neque necessaria detraxit. Then it being clear that every Beast is a natural Vision, which we ought to see and understand, for the more clear apprehension of the invisible Majesty of God, I will conclude that I have not omitted this part of the use of Beasts, but have collected, expressed, and declared, what the Writers of all ages have herein observed.  
Now the third and last holy use that is made of Beasts in Scripture, is for Reproof and Instruction; so the Lord in Job 38, & 39 mentioneth the Lion, the Raven, the wild Goats, the Hinds, the Hind-Calves, the wild Asses, the Unicorn, the Ostrich, the Stork, the puissant Horse, the Hawk, the Eagle, the Vulture, the Whale, and the Dragon, that is, the Fowls, Fishes, Serpents, and fourfooted Beasts: All which he reckoneth as known things to Job, and discourseth of as strange things in their natures as any we have inserted for truth in our History, as may appear to any man whatsoever, that will look studiously into them.  
Shall I add hereunto how Moses, and all the Prophets, St. John Baptist, our most blessed Saviour, St. Paul, and all the Writers since his time (both ancient and later) have made profession of this part of Divinity; so that he was an unskilful Divine and not apt to teach, which could not at his fingers speak of these things: for (saith our Saviour) If I tell you earthly things and ye believe not, how shall ye believe when I tell you heavenly things?  
Solomon, as it is witnessed in holy Scripture, wrote of Plants, of Birds, of Fishes, and Beasts, and even then when he stood in good favour with God, therefore it is an exercise of the highest Wisdom to travel in, and the Noblest minds to study in: for in it as I will show you (with your good patience, for I have no other Preface) there is both the knowledge of God and Man. If any man object, Multa multi de musca, de apicula, de vermiculo, pauca de Deo: I will answer with the words of Theodorus Goza, Permulta enim de Deo is tractat, qui doctrina rerum conditarum exquisitissima, conditorem ipsum declarat, neque musca, neque vermiculus omittendus est ubi de mira solertia agitur. Whereunto St. Austin agreeth when he saith, Majestatem divinam aeque in formicae membris atque magno jamento tranante fluvium. And for the knowledge of man, many and most excellent rules for public and private affairs, both for preserving a good conscience, and avoiding an evil danger, are gathered from Beasts: It were too long to run over all, let me (I beseech you) be bold to reckon a few which descend from Nature our common parent, and therefore are neither strained, counterfeit, inconstant, or deceitful; but free, full of power to persuade, true, having the seal of the Highest for their evidence; constant and never altered in any age; faithful, such as have been tried at fire and touchstone.  
Were not this a good persuasion against murder, to see all Beasts so to maintain their natures, that they kill not their own kind? Who is so unnatural and unthankful to his Parents, but by reading how the young Storks and Woodpeckers do in their parents old age feed and nourish them, will not repent, amend his folly, and be more natural? What man is so void of compassion, that hearing the bounty of the Bone-breaker Bird to the young Eagles, will not become more liberal? Where is there such a sluggard and drone, that considereth the labours, pains, and travels of the Emmet, little Bee, Fieldmouse, Squirrel, and such other that will not learn for shame to be more industrious, and set his fingers to work? Why should any man living fall to do evil against his Conscience, or at the temptation of the Devil, seeing a Lion will never yield? Mori scit, vinci nescit; and seeing the little Wren doth fight with an Eagle, contending for Soveraingty? Would it not make all men to reverence a good King set over them by God, seeing the Bees seek out their King if he lose himself, and by a most sagacious smelling sense, never cease till he be found out, and then bear him upon their bodies if he be not able to fly, but if he die they all forsake him? And what King is not invited to clemency, and dehorted from tyranny, seeing the King of Bees hath a sting, but never useth the same?  
How great is the love & faithfulness of Dogs, the meekness of Elephants, the modesty or shamefacedness of the adulterous Lioness, the neatness and politure of the Cat and Peacock the justice of the Bee, which gathereth from all flowers that which serveth their turn, and yet destroyeth not the flower; the care of the Nightingale to make her voice pleasant, the chastity of a Turtle, the canonical voice and watchfulness of a Cock, and to conclude, the utility of a Sheep? All these and ten thousand more I could recite, to show what the knowledge of the nature of brutish creatures doth work or teach the minds of men; but I will conclude this part with the words of S. Jerom against Jovinian. Ad Herodem dicitur propter malitiam, Ite & dicite vulpi huic, Luk. 13. ad Scribas & Pharisaeos genimina viperarum, Mat. 23. ad libidinosos equi hinmentes in proximorum foeminas, Jer. 5. de voluptuoso, Nolite mittere margaritas vestras ante porcos. De impudentibus, neque sanctum date canibus, Mat. 7. de infidelibus, Ephesi cum bestiis pugnavi in similitudine hominum. And thus far S. Jerom. Whereby we may boldly aver by way of induction, that wherein the knowledge of God, the knowledge of Man, the precepts of Virtue, the means to avoid evil are to be learned, that Science is Divine and aught of all men to be inquired and sought after: and such have I manifested in this History following.  
Now again the necessity of this History is to be preferred before the Chronicles and Records of all ages made by Men, because the events and accidents of the time past, are peradventure such things as shall never again come in use; but this showeth that Chronicle which was made by God himself, every living Beast being a word, every Kind being a sentence, and all of them together a large History, containing admirabl● knowledge and learning, which was, which is, which shall continue, (if not for ever) yet to the World's end.  
Et patris, & nostras, nonumque prematur in annum,  
Membranis intus positis delere licebit  
Quod non edideris—  
The second thing in this discourse which I have promised to affirm, is the truth of the History of Creatures, for the mark of a good Writer is to follow truth and not deceivable Fables. And in this kind I have passed the straightest passage, because the relation of most things in this Book are taken out of Heathen writers, such as peradventure are many times superstitiously credulous, and have added of their own very many rash inventions, without reason, authority, or probability, as if they had been hired to sell such Fables: For, Non bene conducti vendunt perjuria testes. I would not have the Reader of these Histories to imagine that I have inserted or related all that ever is said of these Beasts, but only so much as is said by many, For in the month of two or three witnesses standeth every word: and if at any time I have set down a single Testimony, it was because the matter was clear and needeth not farther probation, or else I have laid it upon the Author with special words, not giving the Reader any warrant from me to believe it.  
Besides, I have taken regard to imitate the best Writers, which was easy for me to do, because Gesner relateth every man's opinion (like a co 〈…〉 on place or Dictionary, as he professeth;) and if at any time he seemed obscure, I tu 〈…〉 to the Books which I had at hand to guess their meaning, putting in that which he had left out of many good Authors, and leaving out many magical devises. Now although I have used no small diligence or care in collecting those things which were most essential to every Beast, most true without exception, and most evident by the Testimony of many good Authors; yet I have delivered in this Treatise many strange and rare things, not as Fictions, but Miracles of nature, for wisemen to behold and observe to their singular comfort, if they love the power, glory, and praise of their maker, not withholding their consent to the things expressed, because they entreat of living things made by God himself. Si ergo quaerimus quis fecerit, Deus est: Si per quod, dixit, Fiat, & facta sunt: Si quare fiat, quia bonus est. Nec enim autor est excellentior Deo, nec ars efficacior Dei verbo, nec causa melior, quam ut bonum crearetur a Deo beno; and this Plato said was the only cause of the world's creation, ut a Deo bono opera bona fierent.  
Now I do in a sort challenge a consent unto the probability of these things to wise and learned men, although no belief. For Fides, is credere invisibilia; but consensus is a cleaving or yielding to a relation until the manifestation of another truth; and when any man shall justly reprove any thing I have written for false and erroneous, I will not stick to release the Readers consent, but make satisfact on for usurpation. But for the rude and vulgar sort (who being utterly ignorant of the operation of Learning, do presently condemn all strange things which are not engraven in the palms of their own hands, or evident in their own herds and flocks) I care not, for my ears have heard some of them speak against the History of Samson, where he tied firebrands to the tails of Foxes, and many of them against the miracles of Christ. I may remember you (R. W.) of a Country tale of an old Masse-Priest in the days of Henry the eight, who reading in English after the translation of the Bible, the miracles of the five Loaves and two Fishes, and when he came to the verse that reckoneth the number of the guests or eaters of the banquet, he paused a little, and at last said, they were about five hundred: The Clerk, that was a little wiser, whispered into the Priest's ears that it was five thousand, but the Priest turned back and replied with indignation, Hold your peace sirrah, we shall never make them believe they were five hundred.  
Such Priests, such People, such persons I shall draw upon my back, and although I do not challenge a power of not erring, yet because I speak of the power of God, that is unlimitable, I will be bold to aver that for truth in the Book of Creatures (although first observed by Heathen men) which is not contrary to the book of Scriptures.  
Lastly, that it is the proper office of a Preacher or Divine to set forth these works of God, I think no wiseman will make question, for so did Moses, and David, and Solomon, and Christ, and S. Paul, and S. John, and S. Ireney, S. Gregory, S. Basil, S. Austin, S. Jerem, S. Bernard in his ●●arrations or Sermons upon the Canticles, and of latter days Isidorus; The Monks of Messuen, Geminianus, and to conclude, that ornament of our time Jeronimus Zanchius. For how shall we be able to speak the whole Counsel of God unto his people, if we read unto them but one of his books, when he hath another in the world, which we never study past the title or outside; although the great God have made them an Epistle Dedicatory to the whole race of Mankind?  
This is my endeavour and pains in this Book, that I might profit and delight the Reader, whereinto he may look on the Holiest days, (not omitting prayer and the public service of God) and pass away the Sabbaths in heavenly meditations upon earthly creatures. I have followed D. Gesner as near as I could, I do profess him my Author in most of my Stories, yet I have gathered up that which he let fall, and added many Pictures and Stories as may appear by Conference of both together. In the names of the Beasts, and the Physic I have not swarved from him at all. He was a Protestant Physician, (a rare thing to find any Religion in a Physician) although St. Luke a Physician were a writer of the Gospel. His praises therefore shall remain, and all living Creatures shall witness for him at the last day. This my labour whatsoever it be, I consecreate to the benefit of all our English Nation under your Name and Patronage, a public Professor, a learned and reverend Divine, a famous Preacher, observed in Court and Country; if you will vouchsafe to allow of my Labours, I stand not upon others, and if it have your commendation, it shall encourage me to proceed to 't 〈…〉 residue, wherein I fear no impediment but ability to carry out the charge, my case so st 〈…〉ing that I have not any access of maintenance, but by voluntary benevolence for per 〈…〉 l pains, receiving no more but a laborious wages, and but for you, that had also been taken from me: Therefore I conclude with the words of St. Gregory to Leontius, Et nos bona quae de vobis multipliciter praedicantur addiscentes, assidue pro gloria vestrae incolumitate omnipotentem valeamus Dominum deprecari.  
Your Chaplain in the Church of St. Botolph Aldersgate, Edward Topsel.   

An Alphabetical Table of all the Creatures described in this First Volume.  

A.  
ANtalope, pag. 1  
Ape, 2  
Monkey, 5  
More kinds of Apes, ibid.  
Asses of divers kinds, 16, etc.  
Alborach and Axis, 26   

B.  
BAdger, 26  
Bear, 28  
Beover, 34  
B●son, 39  
Bonasus, 42  
Buff, 44  
Bugle, 45  
Bull, 47  
Buselaphus, 51  
Ox, 52  
Cow, 55  
Calf, 69   

C.  
CAcus, 71  
Camel, 72  
Camel Dromedary, 76  
Camelopardal, 78  
Allocamelus, 79  
Camp, 80  
Cat, ibid.  
Wild Cat, 84  
Colus, 85  
Coney, 86  
Indian Pig, 88   

D.  
Dear fallow, 89  
Roe buck, 90  
●ragelaphus, 93  
Ha●t and Hind, 95  
Dictyes, 108  
Dogs, ibid.  
Their kinds, ibid.   

E.  
EAl of Ethiopia, 149  
Elephant. ibid.  
Elk, 66   

F.  
FErret, 170  
Fitch or Poulcar, 172  
Fox, 173  
Crucigeran Fox, 174   

G.  
Jennet cat 179  
Goats and their kinds, 181  
Gulon, 205  
Gorgon, 206   

H.  
HAre, 207  
Hedgehog,  
Horses and their kinds, diseases and remedies, 230, etc.  
Riding, 240. 250  
Horsnes and chivalry, 246  
Furniture for horses, 251  
Hippelaphus, 255  
Sea horse, 256  
Horse flesh and Mare's milk, 259  
Morals and devices concerning horses 260  
Hyaena and its kinds, 339   

I.  
IBex, 347  
Ichneumon, 349   

L.  
LAmia, 352  
Lion, 355  
Lynx, 380   

M.  
MArder, Martel, or Martin, 386  
Mole, 388  
Mice and Rats, and their kinds, 392, etc.  
Musk-cat, 427  
Mules, 431   

N.  
NAides, 440   

O.  
OVnce, 440  
Oryx, 442  
Otter, 444   

P.  
Panther, Leopard, or Libbard, 447  
Poephagus, 455  
Porcupine, 456   

R.  
REyner or Ranger, 458  
Rhinoceros, 460   

S.  
Serpent's, 591, etc.  
Sheep and their kinds, diseases, and cures, 464, etc.  
Squirrel, 509  
Su, 511  
Subus, ibid.  
Swine and their kinds, diseases and cures, 512, etc.   

T.  
TAt●s, 546  
Tiger, 547   

U.  
UVicorn, 551  
Vreox 559   

W.  
Wild Oxen, 561  
Wea●el, 562  
Wolf, 568  
Sea Wolf, 580   

Z.  
ZEbel or Sabel, 584  
Zibet or Sivet-cat, 585    

THE HISTORY OF fourfooted Beasts.  

The ANTALOPE.  
 
THE Antalope called in Latin Calopus, and of the Grecians Analopos, or Aptolos: of this beast there is no mention made among the Ancient Writers, except Suidas, and the Epistle of Alexander to Aristotle, interpreted by Cornelius Nepotius. They are bred in India and Syria, near the 
Country of breed.  River Euphrates, and delight much to drink of the cold water thereof: Their body is like the body of a Roe, and they have horns growing forth of the crown of their head, which are very long and sharp; so that Alexander affirmed they pierced through the shields of his Soldiers, and fought with them very irefully: at which time his company slew as he traveled to India, eight thousand five hundred and fifty; which great slaughter may be the occasion why they are so rare, and seldom seen to this day, because thereby the breeders and means of their continuance (which consisted in their multitude) were weakened and destroyed. Their horns are great and made like a saw, and they with them can cut asunder the branches of Osier or small trees, whereby it cometh to pass that many times their necks are taken in the twists of the falling boughs, whereat the Beast with repining cry, bewrayeth himself to the Hunters, and so is taken. The virtues of this Beast is unknown, and therefore Suidas saith, an Antalope is but good in part.   

Of the APE.  
AN Ape called in Latin Simia, and sometimes Simius and Simiolus; of the Greek word Simos 
Cicera. C 〈…〉 an. Martial. Horace. Of the name.  (viz.) signifying the flatness of the Nostrils: for so are an Apes: and called of the Hebrews Koph, and plurally ●ophim; as it is by S. Jerom translated, 1 King. 10. 22. From whence it may be probably conjectured, came the Latin words Cepi and Cephi, for Apes that have tails. Sometimes they are called of the Hebrews Bogiah, and of the Chaldees Kokin. The Italians Saniada Majonio, and Bertuccia, and a Monkey Gatto Maimone. The ancient Grecians Pithecos and the later Mimon, and Ark ●●zanes, by reason of his imitation. The Moors Bugia, the Spaniards Mona, or Ximto, the French Sing, the Germans Off, the Flemish Simme or Schimmekell, the Illyrians Opieze, and generally 
The small use of Apes.  they are held for a subtle, ironical, ridiculous and unprofitable Beast, whose flesh is not good for meat, as a sheep, neither his back for burden, as an Asses; nor yet commodious to keep a house, like a Dog; but of the Grecians termed Gelotopoios, made for laughter.  

* Athenaeus.  Anacha●sis the Philosopher, being at a banquet wherein divers Jesters were brought in to make them merry, yet never laughed, among the residue; at length was brought in an Ape, at the sight whereof he laughed heartily; and being demanded the cause why he laughed not before, 
Apes made for ●aughter.  answered, that men do but feign merriments, whereas Apes are naturally made for that purpose. Moreover Apes are much given to imitation and derision, and they are called Cercopes, because of their wicked wastes, deceits, impostures and flatteries: wherefore of the Poets it is feigned, that 
Qualities of Apes.  there were two brethren most wicked fellows, that were turned into Apes, and from their seat or habitation came the the Pithecusan Islands, which Virgil calleth Inarime: for Arime was an old Hetrurian word for an Ape, and those Islands being the seats of the 
* Varinus. Docibility of Apes.  Giants (who being by God overthrown for their wickedness) in derision of them, Apes were planted in their rooms. Apes have been taught to leap, sing, drive Wagons, reigning and whipping the horses very artificially, and are very capable of all humane actions, having an excellent memory either to show love to his friends, or hateful revenge to them that have harmed him, but the saying is good, that the threatening of a flatterer, and the anger of an Ape, are both alike regarded. It delighteth much in the company 
Hurts received by Apes.  of Dogs and young Children, yet it will strangle young Children if they be not well looked unto. A certain Ape seeing a Woman washing her Child in a basin of warm water, observed her diligently, 
●n History.  and getting into the house when the Nurse was gone, took the Child out of the cradle, and setting water on the fire, when it was hot, stripped the Child naked, and washed the Child therewith until it killed it.  
The Countries where Apes are found, are Lybia and all that desert Woods betwixt Egypt, Aethiopia 
Country's breeding Apes.  and Lybia, and that part of Oaucasus which reacheth to the red Sea. In India they are most abundant, both red, black, green, dust-colour, and white ones, which they use to bring into Cities (except red ones, who are so venereous that they will ravish their Women) and present to their Kings, which grow so tame, that they go up and down the streets so boldly and civilly, as if they were Children, frequenting the Market places without any offence: whereof so many showed themselves 
Book of Voyages.  to Alexander standing upright, that he deemed them at first to be an Army of enemies, and commanded to join battle with them, until he was certified by Taxilus a King of that Country then in his Camp, they were but Apes.  
In Caucasus there are trees of Pepper and Spices whereof Apes are the gatherers, living among 
Labour of Apes.  those trees: for the Inhabitants come, and under the trees make plain a plat of ground, and afterward cast thereupon boughs and branches of Pepper, and other fruits, as it were carelessly; which the Apes secretly observing, in the night season, they gather together in great abundance all the branches loaden with Pepper, and lay them on heaps upon that plat of ground, and so in the morning come the Indians and gather the Pepper from those boughs in great measure, reaping no small advantage by the labour of Apes, who gather their fruits for them whiles they sleep: for which cause they love them and defend them from Lions, Dogs, and other wild Beasts. In the region of Basman, subject to the great Cham of Tartary, are many and divers sorts of Apes, very like mankind, which when the Hunters take, they pull of their hairs all but the beard and the hole behind, and afterward dry them with hot spices, and powdering them, sell them to Merchants, who carry them about the world, persuading simple people that there are men in Islands of no greater stature. To conclude, there are Apes in Troglodytae which are maned about the neck like Lions, as big as great Bel-weathers. 
Diversity of Apes.  So are some called Cercopitheci, Monkeys, Choeropitheci, Hog Apes, Cepi, Callitriches, Marmosits, Cynocephali, of a Dog and an Ape, Satyrs, and Sphinxes, of which we will speak in order, for they are not all alike, but some resemble men one way, and some another: as for a Chimaera, which Albertus maketh an Ape, 
Chimaera. lib. 7. 1. de animal.  it is but a figment of the Poets. The same man maketh Pygmies a kind of Apes, and not men, but Niphus proveth that they are not men, because they have no perfect use of Reason, no modesty, no honesty, nor justice of government, and although they speak, yet is their language imperfect; and above all they cannot be men, because they have no Religion, which (Plato saith truly) is proper to 
Pygmeys.  every man. Besides, their stature being not past three, four, or five spans long, their life not above eight years, and their imitation of man, do plainly prove them rather to be Apes than Men: and also the flatness of their Noses, their combats with Cranes and Partridges for their eggs, and other circumstances 
Onesicritus.  I will not stand upon, but follow the description of Apes in general Apes do outwardly resemble men very much, and Vesalius showeth, that their proportion differeth from man's in more 
The anatomy of Apes.  things than Galen observed, as in the muscles of the breast, and those that move the arms, the elbow and the ham, likewise in the inward frame of the hand, in the muscles moving the toes of the feet, and the feet and shoulders, and in the instrument moving in the sole of the foot, also in the fundament and mesentery, the lap of the liver, and the hollow vein holding it up, which men have not; yet in their face, nostrils, ears, eyelids, breasts, arms, thumbs, fingers and nails, they agree very much. Their hair is very harsh and short, and therefore hairy in the upper part like men, and in the nether part like beasts: they have teeth before and behind like men, having a round face, and eyelids above and beneath, which other Quadrupedes have not, Politianus saith, that the face of a Bull or Lion is more comely than the face of an Ape, which is like a man's. They have two Dugs, their breasts and arms like men, but rougher, such as they use to bend, as a man doth his foot. So their hands, fingers and nails, are like a man's, but ruder and nimbler; and nature having placed their Dugs in their breast, gave them arms to lift their young ones up to suck them. Their feet are proper, and not like man's, having the middle one longest, for they are like great hands, and consist of fingers like hands, but they are alike in bigness, except that which is least to a man, is greatest to an Ape, whose sole is like the hand but that it is longer, and in the hinder part it is more fleshy, somewhat resembling a heel, but put backward it is like a fist.  
They use their feet both for going and handling; the nether parts of their arms, and their thighs are shorter than the proportion of their elbows and shins: they have no Navel, but there is a hard thing in that place; the upper part of their body is far greater than the nether, like other Quadrupedes, consisting of a proportion between five and three: by reason whereof they grow out of kind, having feet like hands and feet. They live more downward then upward, like other fourfooted Beasts, and they want Buttocks, (although Albertus saith they have large ones) they have no tail, like two legged creatures, or a very small sign thereof. The genital or privy place of the female is like a Woman's, but the Males is like a Dogs: their nourishment goeth more forward then backward, like the best Horses, and the Arabian Seraph, which are higher before then behind; and that Ape whose meat goeth forward by reason of the heat of heart and liver, is most like to a man, in standing upright: their eyes are hollow, and that thing in men is accounted for a sign of a malicious mind, as little eyes are a token of a base and abject spirit. Men that have low and flat Nostrils are Libidinous as Apes that attempt women, and having thick lips, the upper hanging over the nether, they are deemed fools, like the lips of Asses and Apes. Albertus saith, he saw the heart of a Male Ape, having two tops or sharp ends, which I know not whether to term a wonder or a Monster. An Ape and a Cat have a small back, and so hath a weak hearted man, a broad and stung back signifieth a valiant and magnanimous mind. The Ape's nails are half round, and when they are in copulation, they bend their Elbows before them, the sinews of their hinder joints being turned clean about, but with a man it is clean otherwise. The veins of their arms are no otherwise dissected then a man's, having a very small and ridiculous crooked thumb, by reason of the Muscles which come out of the hinder part of the leg, into the middle of the shin, and the fore muscles drawing the leg backward, they cannot exactly stand upright, and therefore they run and stand, like a man that counterfeits a lame man's halting.  
And as the body of an Ape is ridiculous, by reason of an indecent likeness and imitation of man, 
The disposition of Apes.  so is his soul or spirit; for they are kept only in rich men's houses to sport withal, being for that cause easily tamed, following every action he seeth done, even to his own harm without discretion. A certain Ape after a shipwreck swimming to land, was seen by a Countryman, and thinking 
An History.  him to be a man in the water, gave him his hand to save him, yet in the mean time asked him what Countryman he was, who answered, he was an Athenian: well, said the man, dost thou know Piraeus? (which was a port in Athens) very well said the Ape, and his wife, friends, and children, where at the man being moved, did what he could to drown him. They keep for the most part in Caves 
Places of their abode.  and hollow places of hills, in rocks and trees, feeding upon Apples and Nuts, but if they find any bitterness in the shell, they cast all away. They eat Lice, and pick them out of heads and garments. 
Food of Apes.  They will drink wine till they be drunk, but if they drink it oft, they grow not great, specially they lose their nails, as other Quadrupedes do. They are best contented to sit aloft, although tied with chains. They are taken by laying for them shoes and other things, for they which hunt them will 
The manner of taking Apes.  anoint their eyes with water in their presence, and so departing, leave a pot of lime or honey in stead of the water, which the Ape espying, cometh and anointeth her eyes therewith, and so being not able to see, doth the hunter take her. If they lay shoes, they are leaden ones, too heavy for them to wear, wherein are made such devises of gins, that when once the Ape hath put them on, they cannot be gotten off without the help of man: So likewise for little bags made like breeches, wherewithal they are deceived and taken. They bring forth young ones for the most part by twins, whereof 
Procreation of Apes.  they love the one and hate the other; that which they love they bear in their arms, the other hangeth at the damns back, and for the most part she killeth that which she loveth, by pressing it too hard; afterward she setteth her whole delight upon the other.  
The Egyptians when they describe a Father leaving his inheritance to his Son that he loveth not picture an Ape with her young one upon her back. The male and female abide with the young one, and if it want any thing, the male with fist, and ireful aspect punisheth the female. When the Moon is in the wane, they are heavy and sorrowful, which in that kind have tails; but they leap and rejoice 
Secrets in their nature.  at the change: for as other Beasts, so do these, fear the defect of the Stars and Planets. They are full of dissimulation, and imitation of man, they readilyer follow the evil than the good they see. They 
Their imitation.  are very fierce by nature, and yet tamed forget it, but still remain subject to madness. They love Coneys very tenderly, for in England an old Ape (scarce able to go) did defend tame Coneys from 
Their love.  the Weasel, as Sir Thomas More reported. They fear a shell fish and a Snail very greatly, as appeareth 
Their fear.  by this History.  
In Rome, a certain Boy put a Snail in his hat and came to an Ape, who as he was accustomed, leaps upon his shoulder and took off his hat to kill Lice in his head, but espying the Snail, it was a wonder to see with what haste the Ape leapt from the Boys shoulder, and in trembling manner looked back to see if the Snail followed him. Also when a Snail was tied to the one end of another Ape's chain, so that he could not choose but continually look upon it, one cannot imagine how the Ape was tormented therewith, finding no means to get from it, cast up whatsoever was in his stomach, and fell into a grievous Fever till it was removed from the Snail, and refreshed with wine and water. Gardane reporteth, that it was an ancient custom in former time when a Parricide was executed, he was 
An antiquity.  (after he was whipped with bloody stripes) put into a sack, with a live Serpent, a Dog, an Ape and a Cock: by the Serpent was signified his extreme malice to mankind in killing his Father, by the Ape that in the likeness of man he was a Beast, by the Dog how like a Dog he spared none, no not his own Father, and by a Cock his hateful pride, and then were they all together hurled headlong into the Sea. That he might be deemed unworthy of all the Elements of life, and other blessings of nature.  
A Lion ruleth the Beasts of the Earth, and a Dolphin the Beasts of the Sea; when the Dolphin is in age and sickness, she recovereth by eating a Sea-ape: and so the Lion by eating an Ape of 
The medicine of Apes.  the earth, and therefore the Egyptians paint a Lion eating an Ape, to signify a sick man curing himself. The heart of an Ape sod and dried, whereof the weight of a groat drunk in a draught of stale Honey, sod in water, called Melicraton, strengtheneth the heart, emboldeneth it, and driveth away the pulse and pusillanimity thereof: sharpeneth one's understanding, and is sovereign against the salling evil.   

The MONKEY.  
They are bred in the hills of Constance, in the woods of Bugia and Mauritania. In Aethiopia, they 
Joh. Leo. African. The Country of their abode and breed.  have black heads, hair like Asses, and voices like to other. In India they report that the Monkeys will climb the most steep and high rocks, and fling stones at them that prosecute to take them. When the King of joga in India for Religion goeth on Pilgrimage, he carrieth with him very many Monkeys. In like sort, Monkeys are brought from the new found Lands, from Calechut and Prasia; and not far from Aden a City of Arabia, is a most high hill abounding in these beasts, who are a great hindrance to the poor vintagers of the Country of Calechut, for they will climb into the high Palm trees, and 
Hurt of Monkeys. Their food.  breaking the vessels set to receive the Wine, pour forth that liquor they find in them: they will eat herbs and grain, and ears of grass, going together in great flocks, whereof one ever watcheth at the utmost bounds of their camp, that he may cry out when the husbandman cometh, and then all flying and leaping into the next trees escape away: the females carry their young ones about with them on their shoulders, and with that burden leap from tree to tree.  
There be of this kind of Monkeys two sorts, one greater, the other lesser, as is accounted in England, 
Diversities of Monkeys.  and Monkeys are in like sort so divided, that there be in all four kinds differing in bigness, whereof the least is little bigger than a Squirrel, and because of their marvellous and divers mowings, move, voices and gestures, the Englishmen call any man using such Histrionical Actors a Monkey.  
The only difference betwixt these and other Apes aforesaid, is their tail; they differ from men in 
Solinus. Their anatomy and parts. Vessalius. Mammonets.  their nerves, in the joints of their loins, and their processes, and they want the third muscle moving the fingers of their hands. Mammonets are less than an Ape, brown on the back, and white on the belly, having a long and hairy tail, his neck almost so big as his body, for which cause they are tied by the hips that they slip not collar. They have a round head, a face like a man, but black and bald on the crown, his nose in a reasonable distance from his mouth like a man's, and not continued like an Apes, his stones greenish blue, like a Turkey stone. They are caught after the manner of Apes, and being tamed and taught, they conceive and work very admirable feats, and their skins pulled off them being dead are dressed for garments. The foolish Arabians dedicated Memnonius cercopitheous 
Festus. Another kind.  unto heaven, and in all afflictions implored his aid. There is one other kind of Monkeys, whose tail is only hairy at the tip, called Cercolipis.   

The CEPUS, or Martin Monkey.  
THe Martin called Cepus of the Greek word, Kepos, which Aristotle writeth Kebos, and some 
The names.  translate Caebus, some Cephus or Cepphus or more barbarously Celphus, the Latins sometimes Ortus, for indeed this kind of Ape in his best estate is like * a garden set with divers flowers, and 
Diodorus Siculus.  therefore the best kind of them is discerned and known by the sweetest favour, such being always the most ingenious imitators of men. It is very probable that this name Cepus is derived of the Hebrew Koph and Kophin signifying Apes in general, as is before said, but yet this kind is distinguished from other by Strabo, Aelianus and Pliny, although Aristotle doth make no difference betwixt this and another ordinary Monkey.  
The games of great Pompey 
Pliny.  first of all brought these Martin's 
The first knowledge of Martin's.  to the sight of the Romans, and afterward Rome saw no more; they are the same which are brought out of Aethiopia and the farthest Arabia; 
Their Country of breed. Strabo.  their feet and knees being like a man's, and their fore-feets like hands, their inward 
Their anatomy. Strabo. Scaliger.  parts like a man's, so that some have doubted what kind of creature this should be, which is in part a man, and yet a fourfooted beast: it having a face like a Lion, and some part of the body like a Panther, being as big as a wild Goat or Roebuck, or as one of the Dogs of Erithrea, and a long tail, the which such of them as have tasted flesh will eat from their own bodies. Concerning their 
Their colour.  colour, howsoever they are not all alike, for some are black with white spots, having a greater voice than others, some yellow, some Lion-tauny, some golden-yellow, and some coal-black: yet 
Aelianus.  for the most part, the head and back parts to the tail, are of a fiery colour, with some golden hair aspersed among the residue, a white snout, and certain golden strakes like a collar going about the neck, the inferior parts of the neck down to the breast, and the forefeet are white, their two dugs as big as a man's hand can gripe, are of a bluish colour, and their belly white, their hinder legs black, and the shape of their snout like a Cynochephale: which may be the difference betwixt Aelianus and Strabo their Cepus, and Aristotle's Cebus, for nature many times bringeth forth like beasts which 
Cay.  are not of the same kind. In England there was a Martin that had his back and sides of a green colour, having here and there white hair, the belly, chin and beard (which was round) white, the face and shins black, and the nose white, being of the lesser kind, for in bigness it exceeded not a Coney. Some of them in Aethiopia have a face like a Satire, and other members in part resembling 
Their disposition.  a Bear, and in part a Dog, so are the Prasian Apes. This Martin did the Babylonians, inhabiting near Memphis, for the stangeness, the colour, and shape thereof, worship for a God. They are of evil disposition like Apes, and therefore we will spare both their pictures and further description, finding very little of them in Histories worth commemoration.   

The Ape CALITRICH.  
 
THe Calitrich, so called by reason of his beard, and 
The name.  may be termed in English a bearded Ape, will live 
Pliny. Country of b 〈…〉.  no other where then in Ethiopia and India, which are easy to take, but very hard to bring away alive into these Countries. They differ in appearance 
Their parts and colour.  from all other Apes, having a long beard and a large tail, hairy at the end, being in India 
Albertus.  all white, which the Indians hunt with darts, and being tamed, they are so apt to play, that a man would think they were created for no other purpose; whereupon the Grecians 
Erasmus.  use in proverb, an Ape having a beard, for a ridiculous and foolish jesting man.   

Of the Prasyan Apes.  
MEgasthenes (saith Aelianus and Strabo) writeth of Apes in Prasia a Region in India, 
Their resembance.  which are no less than great Dogs, and five cubits high, having hair like a Man coming forth of their forehead and beards, being altogether white except their tails, which are two cubits and a half long, very like a Lions; and unto a simple man it might seem, that their tufts of hair were artificially trimmed, thought it grow naturally. Their beard is much like a Satyrs, and although their body be white, yet is their head and tip of their tail yellow, so that the Martin's before mentioned, seem to be affianced to these. These Prasyan Apes live in Mountains and 
Aelianus. Place of their abode.  Woods, and yet are they not wild, but so tame that oftentimes in great multitudes they come down to the Gates and Suburbs of Latagis, where the King commandeth them daily sodden Rice for their food, which 
Their food.  they eat, and being filled return again to their home and usual places of harbour in great moderation, doing no harm to any thing.  
While he was in the ship bound with chains, other 
The hatred of these Apes.  of the company having been on land to forage, brought out of the Marshes a Boar, which Boar was showed to the Monkey; at the first sight either of other set up their bristles, the raging Monkey leapeth upon the Boar, and windeth his tail round about the Boar, and with the one arm which he had left, caught him, and held him so fast by the throat, that he stifled him.  
There is another kind of Monkey, for stature, bigness and shape like a Man, for by his knees, secret parts and face, you would judge him a wild man, such as inhabit Numidia, and the Lapones, for he is altogether overgrown with hair; no creature, except a man can stand so long as he; he loveth women 
His love.  and children dearly, like other of his own kind, and is so venereous that he will attempt to ravish women, whose Image is here described, as it was taken forth of the book of the description of the holy Land.   

Of the CYNOCEPALE or BABOON.  
Cynocephales', are a kind of Apes, whose heads are like Dogs, and their other parts like a man's; wherefore Gaza translateth them Canicipites, (to wit) dog-heads. In the French, Germane, and 
Aristotle. Pliny. Description. Arrianus. Prester John ad Rome pont.  Illyrian tongues, they are called of some Baboon, and Babuino in Italian, is a small kind of Ape; but Aristotle saith, that a Cynocephale is bigger than an Ape. In English they are called Baboons.  
There are many kinds of Baboons, whereof some are much given to fishing, so that they will tarry a whole day in the deep hunting for fish, and at length come forth with a great multitude. Again, there are some which abhor fishes, (as Orus saith) which kind the Egyptians Emblematically use to paint, when they will decipher a sacrifice. Some there are which are able to write, and naturally 
The in 〈…〉 of Bab 〈…〉 〈◊〉  to discern letters; which kind the old Egyptian Priests bring into their Temples, and at their first entrance the Priest bringeth him a writing Table, a pencil and ink, that so by seeing him write, he may make trial whether he be of the right kind and the beast quickly showeth his skill: wherefore in ancient time, they were dedicated to Mercury, the feigned god of learning. 
Orus.   
The reason why the Egyptians do nourish them among their hallowed things is, that by them they 
A secret in their nature.  may know the time of the conjunction betwixt the Sun and Moon; because the nature of this beast is, to have a kind of feeling of that 〈◊〉 〈…〉 on, for after that these two signs meet, the male Baboon neither will look up n 〈…〉 s to the ground, as it were lamenting the ravishment of the Moon with disda 〈…〉 manner the female, who moreover, at that time sendeth forth blood out 〈…〉 of conception: whereupon the Egyptians signify by a Baboon the Moon, the rising of the Mother 〈…〉 his standing up right holding his hands up toward heaven, and wearing a crown on his 〈…〉 with such gestures doth that Beast congratulate her first appearance.  
Another cause why they bring them into their Temples is, because of the holiness of circumcision, 
Circumcision natural in Baboons. Orus.  for it is most true (though strange) that they are brought forth circumcised, at the least wise in some appearance; whereunto the Priests give great heed to accomplish and finish the work begun. The Egyptians also paint 〈…〉 to signify the Equinoctium, for in every Equinoctium they bark or howl twelve times in one day, and so many times make water: wherefore the Egyptians 
Another secret.  also upon their 〈…〉 grave a Baboon, out of whose yard or privy part issued forth water; and they also say that this beast so nourished among their holy things, dyeth not at 
A wonder. Orus.  once like other beasts, but every day one part by the space of 72 days (the other parts remaining in perfection of nature) which the Priests take and put in the earth day by day, till all perish and be consumed.  
The West region of Lybia and Aethi●pia have great store of Cynocephals, Baboons, and Acephals, beasts without a head whose eyes and mouth are in their breasts. In like sort in Arabia, from Dira Southward 
Heredotus. The Country of their abode and breed. S 〈…〉 bo. Arrianus.  in a 〈…〉 ry, there are many 〈◊〉▪ and in the Continent called Dachinabades beyond Barygaza, and the Eastern Mountains of the Mediterranean region; and those which Apollonius saw betwixt the 〈◊〉 〈◊〉, and Hyphasis, seem to be of this sort, in that he describeth them to be black haired, Dog 〈◊〉, and like little men; wherewithal Aelianus seemeth to be deceived, in saying, that there are men 〈…〉 rosopoi, Dog-faced, whereas it is the error of vulgar people, to think that Baboons are men, differing only in the face or visage,  
Concerning their members or parts in several, they are black and hairy, rough skinned, red and 
Their anatomy and parts. Albertus.  bright eyes, a long Dog's face, and teeth stronger and longer than Dogs: the face of a Lion must not be attributed to this beast, nor yet a Satyrs, though it be more like. It hath a grim and fearful face, and the female hath naturally her womb cast out of her body, and so she beareth it about all her life long: their voice is a shrill whizing, for they cannot speak, and yet they understand the Indian 
Their voice. Aelianus.  language; under their beard they have a chin growing like a Serpents, and bearding about the lips like a Dragon; their hands are armed with most strong nails, and sharp; they are very swift of foot, and hard to be taken, wherefore they will run to the waters when they are hunted, being not ignorant that among waters they are most hardly taken; they are very fierce and active in leaping, biting deep and eagerly where they lay hold, neither do they ever grow so tame, but that they remain furious also. They love and nourish sheep and Goats, and drink their milk; they know how 
Their love and food.  to take the kernels out of Almonds, Walnuts and Nuts, as well as men, finding the meat within, though the shell be unprofitable: they will also drink wine and eat flesh, sod, roasted, or deliciously dressed, and they will eat Venison, which they by reason of their swiftness take easily, and having taken it tear it in pieces and roast it in the Sun; they can swim safely over any waters, and therefore 
Their activity in swimming.  among the Egyptians they signify swimming.  
They are evil mannered and natured, wherefore also they are pictured to signify wrath, they are 
Their nature in particular.  so unappeasable. The Latins use them adjectively to signify any angry, stubborn, froward, or ravening man. They will imitate all humane actions, loving wonderfully to wear garments, and of their 
Their love of garments.  own accord they cloth themselves in the skins of wild beasts they have killed they are as lustful and venereous as Goats, attempting to defile all sorts of women, and yet they love little children, and their females will suffer them to suck their breasts if they be held to them, and some say they will suck women's breasts like little children. There was such a beast brought to the French King, his head being like a Dogs, and his other parts like a man's, having legs, hands and arms naked like 
An History. lib de natura rerum.  a man's, and a white neck; he did eat sod flesh so mannerly and modestly, taking his meat in his hands, and putting it to his mouth, that any man would think he had understood humane conditions: he stood upright like a man, and sat down like a man. He discerned men and women asunder, and above all loved the company of women, and young maidens; his genital member was greater than might match the quantity of his other parts: he being moved to wrath, would rage and set upon men, but being pacified, behaved himself as meekly and gently as a man, and was overcome with fair words: showing himself well pleased with those that sported with him. The Nomads people of Aethiopia, and the Nations of Menitimori live upon the milk of Cynocephales', keeping great herds of them, and killing all the males, except some few preserved for procreation.   

A TARTARINE.  
THere was at Paris another beast called a Tartarine, and in some places a 
Theod. Beza.  Maggot (much like a Baboon, as appeareth by his natural circumcision) being as great as a Greyhound, and walketh for the most part upon two legs, being clothed with a Soldier's coat, and a sword girded to his side, so that the most part thought him to be some Monster-little-man, for being commanded to his kennel, he would go and tarry there all night, and in the day time walk abroad to be seen of every man, it was doubtful whether he were of the Monkey kind or the Baboon, his voice was like the squeaking of a Mouse, but his aspect and countenance was fierce, truculent and fearful, as his image is here deciphered.   

The SATYR.  
AS the Cynocephal or Baboon Apes have given occasion to some to imagine (though falsely) there were such men, so the Satyrs a most rare and seldom seen beast, hath occasioned other to 
Superstitious error of Satyrs.  think it was a Devil; and the Poets with their Apes, the Painters, Limmers, and Carvers, to increase that superstition, have therefore described him with horns on his head, and feet like Goats, whereas Satyrs have neither of both. And it may be that Devils have at some time appeared to men in this likeness, as they have done in the likeness of the Onocentaur and wild Ass, and other shapes; it being also probable, that Devils take not any denomination or shape from Satyrs, but rather the Apes themselves from Devils whom they resemble, for there are many things common to the Satyre-Apes and Devilish-Satyres, as their humane shape, their abode in solitary 
Their name.  places, their rough hair, and lust to women, wherewithal other Apes are naturally infected: but especially Satyrs. Wherefore the Ancient Grecians conjecture their name to be derived as it were of Stathes, signifying the yard or virile member: and it is certain that the Devils have exercised their prestigious lust, or rather their imagination of lust upon mankind, whereof cometh that distinction of Fauni, that some are Incubi defilers of Women, and some Succubuses defiled by men. Peradventure the name of Satire is more fitly derived from the Hebrew Sai●, Isa. 34. whereof the plural is Seirim, Isa. 13. which is interpreted monsters of the Desert, or rough hairy Fawns; and when issim is put to seir, it signifieth Goats.  
The Chaldeans for Seirim, render Schedin; that is, evil Devils: and the Arabians, Leseiathin; that is, Satanas: the Persians, Devan; the Illyrians, Devadai and Dewas; the Germans, Teufel. They which passed through the world and exercised dancing and other sports, for Dionysius, were called Satyrs, and sometimes Tytiri, because of their wanton songs; sometimes Sileni (although the difference is, that the smaller and younger beasts are called Satyri, the elder and greater Sileni:) Also Bacche and Nymphae, whereof Bacchus is pictured riding in a Chariot of Vinebranches, Silenus riding beside 
Gyraldus.  him on an Ass, and the Bacchaes or Satyrs shaking together their stalkie Javelines and Paulmers. By reason of their leaping they are called Scirti, and the antic or Satirical dancing Sicinnis, and they also sometimes Sicinnistae; sometimes Aegipanae: wherefore Pliny reporteth, that among the Western Ethiopians, there are certain little hills of the Satyrique Aegipanae, and that in the night time they use 
Grapaldus.  great fires, piping and dancing, with a wonderful noise of Timbrels and Cymbals: and so also in Atlas amongst the moors, whereof there was no footing, remnant, or appearance to be found in the day time.  
There are also Satyrs in the 
Pliny. Paul. Venet.  Eastern mountains of India, in the Country of the Cartaduli, and in the Province of the Comari and Corudae, but the Cebi spoken of before bred in Ethiopia, are not Satyrs (though faced like them:) nor the Prasyan Apes, which resemble Satyrs in short beards. There are many kinds of these Satyrs 
Diversity of kinds.  better distinguished by names then any properties natural known unto us. Such are the Aegipanae before declared, Nymphs of the Poets, Fawns, Pan, 
Pliny.  & Sileni, which in the time of the Gentiles were worshipped for gods; and it was one part of their Religion, to set up the picture of a Satire at their doors and gates, for a remedy against the bewitching of envious persons; and the statue of Priapus in the Agalma of a Satire in their Gardens: for which cause we read of many pictures made of Satyrs. Antiphalus made a very noble one in a Panther's skin, call it 
Pliny.  Aposcopon, that is, Wry-faced. Another Painter of Aristides, painted it crowned with a drinking cup, signifying thereby the beastliness of drunkards. Miron had one painted hearing and admiring pipes, and 
Hermolaus.  another called Periboetoes at Athens, as is reported, & that Praxiteles was wonderfully in love therewith; whereupon being at supper with Phryne the noble harlot, who had begged of him the best piece of work he had, consented with this condition, that he would not tell her which he loved best; whereupon she to satisfy herself, privately suborned one of his slaves, to come in at supper time, and tell him his house and most of his goods were burned; whereat being amazed, demanded if Cupid, and the Satire were safe; by which she knew the best piece, and asked Cupid, refusing the Satire. Protogenes had one 
Pliny.  painted holding pipes in his hand, and was called Anapavomenos: & Timanthes had painted Cyclops sleeping in a little tabler, with Satyrs standing beside him, measuring with a javelin the length of his thumb.  
Satyrs have no humane conditions in them, nor other resemblance of men beside their outward shape: though Solinus speak of them like as of men. They carry their meat under their chin as in a 
Mela.  storehouse, and from thence being hungry they take it forth to eat, making it ordinary with them 
Resemblance of Satyrs.  every day which is but annual in the Formicae Lions; being of very unquiet motions above other Apes. They are hardly taken, except sick, great with young, old, or asleep; for Sylla had a Satire 
Their provifion of food.  brought him which was taken asleep near Apollonia, in the holy place Nymphaeum, of whom he (by divers interpreters) demanded many questions, but received no answer, save only a voice much like 
Their taking.  the neighing of a horse, whereof he being afraid, sent him away alive. Philostratus telleth another history, how that Apollonius and his colleagues supping in a village of Ethiopia, beyond the fall of Nilus, they heard a sudden outcry of women calling to one another; some saying, Take him, others, Follow him: likewise provoking their husbands to help them: the men presently took clubs, stones, or what came first to hand, complaining of an injury done unto their wives. Now some ten months before there had appeared a fearful show of a Satire, raging upon their women, and had slain two of them, with whom he was in love: the companions of Apollonius quaked at the hearing hereof, and Nilus one of them swore (by Jove) that they being naked and unarmed, could not be able to resist him in his outrageous lust, but that he would accomplish his wantonness as before: yet said Apollonius, there is a remedy to quail these wanton leaping beasts, which men say Midas used (for Midas was of kindred to Satyrs, as appeared by his ears.) This Midas heard his mother say, that Satyrs loved to be drunk 
Taming of Satyrs.  with wine, and then sleep sound, and after that be so moderate, mild and gentle, that a man would think they had lost their first nature.  
Whereupon he put wine into a fountain near the highway, whereof when the Satire had tasted he waxed meek suddenly, and was overcome. Now, that we think not this a fable (saith Apollonius) let us go to the governor of the Town, and inquire of him whether there be any wine to be had that we may offer it to the Satire: whereunto all consented, and they filled four great Egyptian earthen vessels with wine, and put it into the fountain where their cattle were watered; this done, Apollonius called the Satire, secretly threatening him, and the Satire enraged with the savour of the wine came; after he had drunk thereof, Now said Apollonius, let us sacrifice to the Satire, for he sleepeth, and so led the inhabitants to the dens of the Nymphs, distant a furlong from the Town, and showed them the Satire, saying, Neither beat, curse, or provoke him henceforth, and he shall never harm you. It is certain, that the Devils do many ways delude men in the likeness of Satyrs, for when the 
Pausenias. Macrobius.  drunken feasts of Bacchus were yearly celebrated in Parnassus, there were many sights of Satyrs, and voices, and sounding of Cymbals heard; yet is it likely that there are Men also like Satyrs inhabiting in some desert places; for S. Jerom in the life of Paul the Eremite, reporteth there appeared to S. Antony an Hippocentaure, such as the Poets describe, and presently he saw in a rocky valley adjoining, a little man having crooked nostrils, horns growing out of his forehead, and the nether part of his 
Men like Satyrs.  body had Goats feet: the holy man not dismayed, taking the shield of Faith, and the breastplate of Righteousness, like a good Soldier of Christ, pressed toward him, which brought him some fruits of palms as pledges of his peace, upon which he fed in the journey; which St. Antony perceiving, he asked him who he was, and received this answer, I am a mortal creature, one of the inhabitants of this Desert, whom the Gentiles (deceived with error) do worship and call Fauni, Satyrs, and Incubi: I am come in ambassage from our flock, entreating that thou wouldst pray for us unto the common GOD, who came to save the world; the which words were no sooner ended, but he ran away as fast as any fowl could fly. And lest this should seem false, under Constantine at Alaxandria, there was such a man to be seen alive, and was a public spectacle to all the World; the carcase whereof after his death was kept from corruption by heat, through salt, and was carried to ANTIOCHIA that the Emperor himself might see it.  
Satyrs are very seldom seen, and taken with great difficulty, as is before said: for there were 
Albertus. Two beasts like Satyrs taken.  two of those sound in the Woods of Saxoxy towards Dacia, in a Desert, the female whereof was killed by the darts of the hunters, and the biting Dogs, but the male was taken alive, being in the upper parts like a Man, and in the nether part like a Goat, but all hairy throughout; he was brought to be tame, and learned to go upright, and also to speak some words, but with a voice like a Goat, and without all reason: he was exceeding lustful to women, attempting to ravish many of what condition soever they were, and of this kind there are store in Ethiopia.   

The figure of another Monster.  
THe famous learned man George Fabricius, showed me this shape of a monstrous beast (the figure 
Another monster like a Satire.  whereof see p. 12.) that is fit to be joined to the story of Satyrs. There was (said he) in the Territory of the Bishop of Saltzburgh, in a forest called Fannesburgh, a certain fourfooted beast, of a yellowish-carnation colour, but so wild that he would never be drawn to look upon any 
Colour and nature.  man, hiding himself in the darkest places, and being watched diligently, would not be provoked to come forth so much as to eat his meat, so that in a very short time it was famished. The hinder legs were much unlike the former, and also much longer. It was taken about the year of the Lord, One thousand five hundred thirty, whose image being here so lively described, may save us further labour in discoursing of his main and different parts and proportion.   

Of the Norvegian Monsters.  
WHen as certain Ambassadors were sent from James the fourth of that name, King of Scotland, 
Hect. Boet.  among whom was James Ogill that famous Scholar of the University of Aberdene, they no sooner took shipping and hoist sail, but there suddenly arose such a tempestuous storm, that they were driven to the coasts of Norway: and there going on shore, they were very strangely affrighted, to see (as to them it appeared) certain wild, monstrous men, running on the tops of the mountains. Afterward they were told by the inhabitants that they were beasts (and not men) which did bear 
Monsters like Men.  mortal hatred to mankind, although they could not abide the presence of a man's countenance, yet in dark nights, when the reverend visage of humane creatures are covered, they will come down by 
Hatred to mankind.  troops upon the Villages, and except the barking of Dogs drive them back, they break open doors, and enter houses, killing and devouring whosoever they find; for their strength is so unresistible and great, that they can pull up by the roots a tree of mean stature, and tearing the boughs from 
The great strength of these beasts.  the body, with the stock or stem thereof they fight one with another. Which when the Ambassadors heard, they caused a sure watch to be kept all night, and withal made exceeding great fires, and when the light appeared, they took their farewell of those Monster-breeding-shores, recovering with joy, the course which before they had lost by tempest.   

Of the AEGOPITHECUS.  
UNder the Equinoctial toward 
Divers shaps of Apes.  the East and South, there is a kind of Ape called Aegopithecus, an Ape like a Goat. For there are Apes like Bears, called Arctopitheci, and some like Lions, called Leontopitheci, and some like Dogs, called Cynocephali, as is before expressed; and many other which have a mixed resemblance of other creatures in their members.  
Amongst the rest is there a 
The description of Pan.  beast called PAN; who in his head, face, horns, legs, and from the loins downwards resembleth a Goat; but in his belly, breast, and arms, an Ape: such a one was 
Nicephorus. Calisthius.  sent by the King of Indians to Constantine, which being shut up in a Cave or close place, by reason of the wildness thereof, lived there but a season, and when it was dead and bowelled, they powdered it with spices, and carried it to be seen at Constantinople: the which having been seen of the ancient Grecians, were so amazed at the strangeness thereof, that they received it for a god, as they did a Satire and other strange beasts.   

Of the SPHINGA or SPHINX.  
The name of this Sphinx is taken 
Of the name and notation thereof.  from 
* Hermolaus.  binding, as appeareth by the Greek notation, or else of delicacy and dainty nice 
* Varrianus.  looseness, (wherefore there were certain common strumpets called Sphinctae, and the Megarian Sphingas, was a very popular phrase for notorious harlots) hath given occasion to the Poets, to saign a● certain monster called Sphinx, which they say was thus derived. Hydra brought forth the Chimaera, Chimaera, by Orthus the Sphinx, and the Nemean Lion: now this Orthus was one of the Geryons Dogs. This Sphinx they make 
Hesiod. Ausenius. The description of the Poet's Sphinx.  a treble form monster, a Maiden's face, a Lion's legs, and the wings of a Fowl; or as Ausonius and Varinus say, the face and hand of a Maid, the body of a Dog, the wings of a Bird, the voice of a man, the claws of a Lion, and the tail of a Dragon: and that she kept continually in the Sphincian mountain; propounding to all travellers that came that way, an Aenigma or Riddle, which was this, What was the creature that first of all goeth on four legs, afterwards on two, and lastly on three: and 
The Riddle of the Sphinx.  all of them that could not dissolve that Riddle, she presently flew, by taking them and throwing them down headlong from the top of the Rock. At last Oedipus came that way and declared the secret, that it was (a Man) who in his infancy creepeth on all four, afterward in youth, goeth upright upon 
The solution of the Riddle by O●dipus.  two legs, and last of all in old age, taketh unto him a staff which maketh him to go as it were on three legs; which the monster hearing, she presently threw down herself from the former rock, and so she ended. Whereupon Oedipus is taken for a subtle and wise opener of mysteries.  
But the truth is, that when Cadmus had married an Amazonian woman, called Sphinx, and 
Palaephatus. The true History of Sphinx.  with her came to Thehes, and there slew Draco their King, and possessed his Kingdom; afterward there was a sister unto Draco called Harmona, whom Cadmus married, Sphinx being yet alive: She in revenge (being assisted by many followers) departed with great store of wealth into the Mountain SPHINCIUS, taking with her a great Dog which Cadmus held in great account, and there made daily incursions or spoils upon his people: Now Aenigma in the Theban language, signifieth an inroad or warlike incursion, wherefore the people complained in this sort, This Grecian Sphinx robbeth us, in setting upon with an Aenigma, but no man knoweth after what manner she maketh this Aenigma.  
Cadmus' hereupon made Proclamation, that he would give a very bountiful reward unto him that would kill Sphinx, upon which occasion the CORINTHIAN Oedipus came unto her, being mounted on a swift Courser, and accompanied with some Thebans in the night season, slew her. Others say, that Oedipus by counterfeiting friendship, slew her, making show to be of her faction; and Pausanias saith, that the former Riddle was not a Riddle, but an Oracle of Apollo, which Cadmus had received, whereby his posterity should be inheritors of the Theban Kingdom; and whereas Oedipus, being the Son of Laius a forme● King of that Country, was taught the Oracle in his sleep, he recovered the Kingdom usu: bed by Sphinx his Sister, and afterward unknown, married his own Mother J●casta. But the true moral of this Poetical fiction, is by that learned Alciatus in one of his emblems deciphered, that her monstrous treble-formed-shape, signified her lustful pleasure under a Virgin's face, her cruel pride under the Lion's claws, her wind-driven levity under the Eagles or Birds feathers, 
Suidas. Meaning this Poetical Sphinx.  and I will conclude with the words of Suidas concerning such Monsters, that the Tritons, Sphinxes, and Centaurs, are the images of those things, which are not to be sound within the compass of the whole world.  
The true Sphinx first described, is of a fierce though a tameable nature, and if a man do first of all perceive or discern these natural Sphinxes, before the beast discern or perceive the man, he 
The nature of the Sphinx.  shall be safe; but if the beast first descry the man, then is it mortal to the man. These Sphinxes were of great account for their strangeness: with their image did Augustus' sign all his Grants, Libels, and 
Suetonius. The use of Sphinxes. Herodotus. Pausanias.  Epistles: afterward he left that, and signed with the image of Alexander the great, and last of all with his own. Syclis the King in the City of the Boristhenites, had a fair house, about which there were Sphinxes and Gryphins wrought out of white stone. At Athens, in the Temple Parthen●na, there is described the contention betwixt Pallas and Neptune, about the earth, and the image of Pallas made of Ivory and gold, hath in the midst of her shield the picture of a Sphinx. Amasis' the King of Egypt, built in the porch of Pallas, an admirable work called Sar: where he placed such great Colossuses and A●dro-Sphinges, that it was afterward supposed he was buried therein, and was lively to be seen imputrible. 
Herodotus.  To conclude, the Egyptians in the porches of their Temples painted a Sphinx, whereby they insinuated that their divine wisdom was but dark and uncertain, and so covered with fables, that there scarce appeared in it any sparkles or footsteps of yerity.   

Of the SAGOIN, called GALEOPITHECUS.  
 
THis figure of the Sagoin, I received of Peter Cordenberg, a very learned Apothecary at Antwerp, which is three times as big as my picture, and John Cay that famous English Doctor hath advertised me, that it no way resembleth the Sagoin itself, which is not much greater than a Rat, 
The quality.  a little Coney, or a young Hedgehog: for he had seen several ones of that bigness, of a grisseld colour, a neat beard, and somewhat ash coloured, a tail like a Rat, but hairy; the 
Colour.  feet of a Squirrel, and the face almost like a Martin, or Satire, a round ear, but very short 
Parts.  and open, the hair black at the root, and white at the end, and in other conditions like a Monkey. They are much set, by among women, and by the Brasilians where they are bred and called Sagoins, it being very probable that they are conceived by a small Ape and Weasel, for in 
Procseation of Sagoins. Their meat. The price of a Sagoin.  that Country, by reason of the heat thereof, there are many such unnatural commixtions. It is a nimble, lively, and quick spirited beast, but fearful; it will eat white-bread, Apples, Sweet-grapes, dried in the Sun, Figs or Pears. There was one of them at Antwerp sold for fifty Crowns. In France they call a Sagoin a little beast not much bigger than a Squirrel, and not able to endure any cold. Some other affirm that a Sagoin is a bearded creature, but without a tail, of an ash-colour, not much bigger than a fist; but of this beast there is not any author writeth more than is already rehearsed.   

Of the Bear-Ape ARCTOPITHECUS.  
THere is in America a very deformed beast which the inhabitants call Haut or Hauti, and 
Theucius. Of the name. His parts.  the Frenchmen, Guenon, as big as a great African Monkey. His belly hangeth very low; his head and face like unto a child's, as may be seen by this lively picture, and being taken it will sigh like a young child. His skin is of an ash-colour, and hairy like a Bear; he hath but three claws on a foot, as long as four fingers, and like the thorns of Privet, whereby he climbeth up into the highest trees, and for the most part liveth of the leaves of a certain tree being of anexceeding height, which the Americans call Amahut, and thereof this beast is called Haut. Their tail is about three fingers long, having very little hair thereon; it hath been often tried, that though it suffer any famine, it will not eat the flesh of a living man; and one of them was given me by a Frenchman, which I kept alive six and twenty days, and at the last it was killed by Dogs, and in that time when I had set it abroad in the open air, I observed, that although it often 
A secret in Nature.  reigned, yet was that beast never wet. When it is tame it is very loving to a man, and desirous to climb up to his shoulders, which those naked Americans cannot endure, by reason of the sharpeness of his claws.   

Of the SIMIVULPA, or Apish-Fox.  
 
THose which have traveled the Country of Payran, do affirm, that they have seen a fourfooted beast, called in Latin, Simiculpa, in Greek, Alopecopithecos, and in Germane, Fuchssaffe: in 
Pisonius. Gillius The description.  the forepatt like a Fox, and in the hinder part like an Ape, except that it had man's feet, and ears like a Bat, and underneath the common belly, there was a skin like a bag or scrip, wherein she keepeth, lodgeth, and carrieth her young ones, until they are able to provide for themselves, without the help of their dam; neither do they come forth of that receptacle, except it be to suck milk, or sport themselves, so that the same under-belly is her best remedy against the furious Hunters, and other ravening beasts, to preserve her young ones, for she is incredibly swift, running with that carriage as if she had no burden. It hath a tail like a Monkey: there was one of them with three young Whelps taken and brought into a ship, but the Whelps died quickly: the old one living longer was brought to Seville, and afterward to Granado, where the King of Spain saw it, which soon after by reason of the change of air and incertainty of diet, did also pine away and die. The like things doth Cardan report of a beast called Chiurca, in Hispania Nova, and Stadinius of a Suruvoy in America: but I conjecture that the former is this Fox-Ape called in Greek, Alopecopithecos, and of the Germans Fuschsaffe, the latter the Female Cynocephal, which carrieth her womb wherein lie her young ones without her belly. There is a fish called Glaucus, whereof the 
Aelianus.  male swalloweth up all the young ones when they are endangered by other, and afterward yieldeth 
A miraculous thing of a fish.  them forth again safe and sound.   

Of the ASS.  
THe Ass, is called in Latin, Asinus, in Greek, Ones and Killos', be reason of his labour in bearing 
Of the name and the reasons thereof.  burdens, and of some Megamucos, because of his unpleasant voice: Of others Cochutous, or Canthon, from whence cometh Cantharus, that is, a Scarabee or Fly, bred of the dung of Asses. The Hebrew call it Chamor, Deut. 5. and the Persians, Care, the latter Hebrews do indifferently 
Varinus.  take Gajedor, Tartak, and Caar for an Ass; the Italians, L'usino, the Spaniards, Asno, the French, Vng asne, the Germans, Esel, Mul, Mulle-resel, and the Illyrtane, Osel; the which Beast is entitled or phrased with many Epithets among Poets; as slow, burthen-bearing, back-bearing, 
Epithets of an Ass.  vile, cart-drawing, mill-labouring, sluggish, crooked, vulgar, slow-paced, long-eared, blockish, braying, idle, devil-haired, filthy, saddle-bearer, four-foot, unsavoury, and a beast of miserable condition; besides many other such titles in the Greek. Yet this silly beast hath among the Astronomers found more favour, for in the sign Cancer there are two Stars called the two Asses, placed there as some say, by Bacchus, who in his fury which Juno laid upon him, traveled to the Dodanaean 
Pliny. Asses in celestial signs. Hyginus.  Temple of Apollo to recover his wits, by the counsel of the Oracle, came to a certain lake of water, over which he could not pass, and meeting there two Asses, took one of them, upon whose back he was safely carried over dry foot. Afterward, when he had recovered his wits, in thankfulness for that good turn, he placed the two Asses amongst the stars.  
Howsoever this may be a fabulous commendation of this beast, yet holy Writ teacheth us, that 
Numb. 22.  an Ass saw an Angel, and opened his mouth in reproof of his master Balaam: and our most blessed Saviour road on an Ass to Jerusalem to show his humility: and Samson out of the jawbone of an Ass, quenched his thirst. Apuleius in his eleven books of his golden Ass, taketh that beast for an Emblem, to note the manners of mankind; how some by youthful pleasures become beasts, and 
Morals of the discourses of Asses.  afterward by timely repentant old-age, are reform men again: Some are in their lives Wolves; some Foxes, some Swine, some Asses, and so other may be compared to other beasts: and as Origen saith, only by pleasure is a man a horse or Mule, when a beastly soul liveth in a humane shape. 
Proclus.  This world is unto them as an enchanted cup of Circe's, wherein they drink up a portion of oblivion, 
Ber●aldus.  error and ignorance; afterwards brutizing in their whole life, till they taste the Roses of true science and grace enlightening their minds, which is their new recovery of humane wit, life, and understanding.  
Asses are bred in Arcadia, wherefore proverbially, the best Asses are signified by the Arcadian 
Country's breeding Assea. Paul. Venes. Pondera.  Ass, and the greatest Asses by the Arcarnican Ass. In Timochain in Persia, are very beautiful Asses, whereof one hath been sold for thirty pounds of silver. Likewise in Rea, in Italy, in Illyria, Thracia, and Epirus, there are Asses but very small ones, although all other cattle there are very large. In India among the Psilians, they are no greater than Rams, and generally all their cattle are of a very small growth. In Scythia, Pontus, Celta, and the regions confining them, 
Aelianus.  are no Asses bred, by reason of extremity of cold, for Asses are very impatient of cold. In Mysia there are also asses; but their flanks are crooked, and indented as if they were broken; whereupon a proverbial common speech ariseth (one having a broken flank) for a Mysian Ass.  
Asses are engendered both by their own kind, and also by horses, for they chose stallions and put 
Their breed.  them to their Asses, who have large bodies, well-set legs, strong necks, broad and strong ribs, brawny and high crests, thighs full of sinews, and of black or flea-bitten colour (for a Mouse-colour is not approved) wherefore he that will have a good flock of Asses, must look that the male and female be sound, and of a good age, that they may breed long time, and out of a good Seminary, as of 
Palladius.  Arcadia or Rea: for as the best Lampreyes are in Sicilia, and the delicate fish Helops in Rhodes and not elsewhere; so are best Asses in those forenamed places. When they make choice of a Stallion, they look principally that he have a great head. An Ass is more desirous of copulation than an Horse, 
Ahsirtus.  and both male and female do couple at thirty months, although it prove not until three years, or three and a half. Men say that Anna the father in law of Esau, did first invent the copulation of 
Aristotle. Pliny.  Horses and Asses together; for as a Horse doth cover a she Ass, so an Ass will cover a Mare, and an Ass will sooner fill the lust of a Mare then a Horse.  
If a Horse cover a female Ass which hath been entered by a male Ass, he cannot alter the seed of 
Pliny.  the Ass: but if an Ass cover a Mare which a Horse hath formerly entered, he will destroy the seed of the Horse, so that the Mare shall suffer abortment, by reason that the seed genital of an Ass is 
Leonicenus.  more frigid, than an Horses. The Mares of Elis cannot at all conceive by Ass' copulation, and there is more abortments falleth out by commixtion of Horses with Asses, or Asses with Mares, then when every kind mingleth amongst themselves. It is but a superstition of some, which affirm that an Ass cannot conceive for so many years, as she hath eaten grains of Barley corn defiled with 
Pliny. Aristotle.  women's purgation; but this is certain, that if an Ass conceive not at the first losing of her teeth, she remaineth barren. They are not coupled in generation in the Spring Aequinectium, like Mares and other beasts; but in the Summer Solstice, by reason of their cold natures, that they may bring forth their young ones about the same time, for in the twelfe month after their copulation, they render their Foles. If the males be kept from labour they are the worse for generation, wherefore 
Aristotle. Varro.  they are not to be suffered idle at that time; but it is not so with the female, she must rest, that the Foal may be the stronger: but presently after she is covered, she must be coursed and driven to and fro, or else she will cast forth again the received seed.  
The time that she goeth with young, is according to the male kind by which she is covered, 
Pliny.  for so long as the male lay in the belly of his dam, so long will the Ass carry her young before deliverance: but in the stature of body, strength, and beauty, the young one taketh more after the female than the male. The best kind of Asses are the Foles of a wild Ass and a tame female Ass. They use when an Ass is foaled, to take it from the dam, and put it to suck a Mare, that it may be the greater, which Foal is called Hippothela, that is, a Horse suckling; and Mares will not be covered by 
Pliny. Aelianus.  Asses, except by such a one as was a horse-suckling. A she Ass will engender till she be thirty years old, which is her whole life long, but if she conceive often, she will quickly be barren; whereof their keepers must take such care, that they cause them to be kept from often copulation.  
They will not Foal in the sight of man, or in the light, but in darkness; they bring forth but one a time, for it hath not been heard of in the life of man, that an Ass hath ever brought forth twins. As soon as they are conceived they have milk i● their ●dders, but some hold not until the tenth month. They love their young ones very tenderly for they will run through fire to come at them, but if there be any water betwixt them, it cooleth their affections; for of all things they love not to wet their feet. They will drive their young ones from sucking at the sixth month, because of the pain in their udders, but their keepers wean them not till a whole year after their foaling, Their milk is so thick that it is used in stead of fodder: a Mares is more thin, and a Camels is thinnest of all. It is mortal to their young ones to taste the dams milk for two days after their foaling, for the food is so fat that it breedeth in their mouths the Colostration or Beesting.  
Touching their several parts, they have teeth on either chap like a Man and a Horse, an Ass and a 
Aelianus.  Mule have 36 teeth, and joined near together: the blood of Asses and Bulls is the thickest of all other, as the blood of man is the thinnest: His head is great and his ears long and broad: both male and 
Absirtus. Pliny.  female lose their foreteeth in the thirtieth month of their age, and the second to the first, in the sixth month; their third and fourth teeth are called Gnomon, that is, Regulars, because by them there is a tried rule to know their age; and those teeth also they lose in the sixth month. The heart of an Ass is great, as all other fearful beasts have. The belly is uniform as in other beasts that have a solid or whole hoof. It wanteth a gall, and hath two udders betwixt the thighs, the forepart of the back near the shoulder is weakest, and there appeareth the figure of a Cross, and the hinder part near the loins is stronger. The hoofs are whole and not parted: the Stygian water is so 
Plutarch. Pliny. joan. Monach.  cold that nothing can hold it, except the hoof of an Ass or Mule; although Aelianus affirm, that it cannot be contained but in the horns of Scythian Asses. Their tails are longer by one joint then a horses (though not so hairy). They are purged with monthly courses more than Sheep or Goats, and the urine of the female is more thin than the males. If an Ass was hindered by any disease from making water, certain superstitious persons for the ease of the beast, muttered this charm:  
Gallus bibit & non merit, Myoxus meiit & non bibit: that is,  
The Cock drinketh and maketh not water, 
Suidas.   
The Dormouse maketh water and never drinketh.  
They will eat Canes or Reeds, which to other beasts is almost poison: wherefore in the old time 
Their meat.  an Ass was dedicated to Bacchus as the Canes were sacred unto him: and at the time of their copulation they give them herb Basill to stir up their lust: They will be satisfied with any never so base 
Philemon died with laughing when he saw an ass eat sigs. Val. Max.  food, as chaff, whereof there is abundance in every Country, young thorns and fruits of trees, twiges of Osier, or a bundle of boughs to browse upon: in so much as Q. Hortentius was wont to say, that he had more care that his Barbels should not hunger in his fish-pools, than his Asses in Rosea: but the young ones newly weaned must be more tendered, for they must be fed with hay, chaff or Barley, green corn, or barley bran. Ass' will hardly drink but at watering places in their folds, or such as they have been accustomed withal, and where they may drink without wetting their feet; and that which is more strange, they cannot be brought to go over hollow bridges, through which the water appeareth in the chinks of the planks; and when in travail they are very thirsty, they must be unladen and constrained to drink; yea, Herodotus reporteth, that there are certain Asses among the African shepherds, which never drink. When they sleep they lie at length, and in their sleep conceive many forceable dreams, as appeareth by their often beating back their hinder legs, which if they strike not against the vain air but against some harder substance, they are for ever utterly lamed.  
When the Asses of Thuscia have eaten Hemlock, or an herb much like unto it, they sleep so 
Mathaeclus.  long and strangely, that oftentimes the Country men begin to flay them, and on the sudden their skins half taken off and the other half on, they awake, braying in such horrible manner, that the poor men are most dreadfully affrighted therewith. Their voice is very rude and fearful, as the Poet said;  
Quirritat verres, tardus rudit, uncat assellus.  
And therefore the Grecians to express the same, haved feigned many new words, and call it Ogkethmos, 
Erastothenes.  as the Latins, Byders; that is, to utter forth a voice in a base and rude manner. The Poets feign, that at that time when Jupiter came to war with the Giants, Bacchus and Vulcan, the Satyrs and Sileni assisted and attended him, being carried upon Asses. When the time came that the battle began the Asses for very fear brayed most horribly, whereat the Giants not being acquainted with such strange and unknown voices and cries, took them to their heels and so were overcome.  
In the sacrifice of the Goddess Vacuna, an Ass was feasted with bread, and crowned with flowers, hung with rich jewels and Peytrels, because (as they say) when Priapus would have ravished Vesta 
Ovid.  being asleep, she was suddenly awaked by the braying of an Ass, and so escaped that infamy. And the Lampsaceni in the disgrace of Priapus did offer him an Ass. But this is accounted certain, that among the Scythians by reason of cold, an Ass is never heard or seen; and therefore when the Scythians set upon the Persians, their Horses will not abide the braying of 
Lactantius.  Asses, wondering both at the strangeness of an Ass' shape, and rudeness of his cry: wherefore there are certain birds, resembling in their chattering the braying of Asses, and are therefore termed Onacratuli:  
When an Ass dyeth, out of his body are engendered certain Flies, called Scurabees. They are 
A good horseleech is a good Asse-leach,  infested with the same diseases that Horses be, and also cured by the same means (except in letting of blood) for by reason their veins be small and their bodies cold, in no case must any blood be taken from them.  
Asses are subject to madness when they have tasted to certain herbs growing near Potnias; as are 
Vegetius.  Bears, Horses, Leopards and Wolves: they only among all other hairy beasts are not troubled with either tikes or lice, but principally they perish by a swelling about the crown of their pastern, or by a Catarrh called Malis, which falling down upon their liver they die, but if it purge out of their nostrils they shall be safe: and Columella writeth, that if sheep be stabled where Mules or Asses have been housed, they will incur the scab. There is great use made of the skins of Asses, for the Germans do make thereof a substance to paint and write upon, which is called Eselshut. The Arabians have a cloth called Mesha, made of Asses and Goat's hair, whereof the inhabitants of their deserts make them tents and sacks. It is reported that Empedocles was called Colysancmas, because when the Agrigentines were troubled with winds by hanging about their City innumerable Ass skins, he safe-guarded them from the winds: whereupon some have thought (but falsely) that there was some secret in Asses skins, against outrageous Tempests.  
The bones of Asses have been used for pipes, the Artificers made more reckoning of them then 
Pliny.  of the bones of Hearts, and therefore Aesop in Plutarch wondereth that so gross and dull a creature, should have such shrill and musical bones; and the Busirites called the Philosophers Naucratites, because they played music upon Ass' bones, for they cannot abide the sound of a trumpet, because it resembleth the voice of an Ass, who is very hateful to them for Typhon's sake.  
Maecenus allowed the flesh of young Asses to be eaten, preferring it before the flesh of wild Asses, and this custom also prevailed at Athens, where they did eat the flesh of old Asses, which hurteth the stomach, having in it no good juice or sweetness, and is very hard to be digested. In like sort about the coasts of Alexandria, men use to eat the flesh of Asses, which begetting in 
Galenus.  their body much melancholic and adusted humour, causeth them to fall into the Elephantia or spotted leprosy.  
Asses are tamed at three years old, and taught for those businesses which they must be applied unto; some for the mill, some for husbandry and the plough, some for burdens and carriage, some for the wars, and some for draught. Merchants use Asses to carry their wine, oil, corn, and 
Collumella.  other things to the seaside; wherefore the Country man maketh principal account of this beast for his carriage to and fro, being fit to carry both on his neck and on his back: with them they go to market with their wares, and upon them bring home their household necessaries.  
— Tardè costas agitator, aselli,  
Vilibus aut onerat pomis, lapidemque revertens,  
Incussum, aut atrae massam picis urbe reportat.  
They grind in their mills and fetch home their corn, they plough their land, as in Campania, Lybia, and Boetia, where the ground is soft, and in Byzantium that fruitful Country, which repayeth the 
Pliny. Mulis, equis, asinis feriae nullae nisi, si in familiâ sunt.  husbandman's labour with increase of an hundred and fifty times more than the seed, and where in dry weather their ground is not arable with the whole strength of Bulls, yet after a little rain, one Ass in one end of a yoke, and an old woman at the other end, do easily draw the plough, and open the earth to sow their seed: wherefore Cato said merrily, that Mules, Horses and Asses, keep no holy-days, except they be such Asses as keep within doors. In like sort they draw from place to place 
Ad haet vehicula non nimio pondere trabit.  the carts of Bakers, or Carts laden with any other carriage, if it be not over great.  
The people Carmani (by reason they want Horses) use Asses in their wars, so also do the Scaracori, who never use them in mills or any such base works, but upon them undertake all their martial perils. There was a custom amongst the Cumani, that when a Woman was taken in Adultery, she was 
Strabo.  led to the Market, and there set upon a bare stone, afterwards she was set upon a bare Asses back, and so carried throughout the City, than brought back again to the former stone for a public 
Aelianus.  spectacle to all the City, whereby she remained infamous all her life after, and was called Onobatis, that is, one that had ridden an Ass; and the stone whereupon she stood, was accounted an unlucky, 
Suidas.  and an odious place for all posterity. In like sort among the Parthians, it was held a disgraceful thing to ride or be carried upon a bare Asses back. The dung of Asses is precious for a 
Anatolius.  garden, especially for Cabbages; and if an Apple tree be dying, it may be recovered by washing it in Ass' dung by the space of six days; and some have used to put into Gardens the skull of a Mare or she Ass that hath been covered in copulation, with persuasion that the Gardens will be the 
Hinc caput Arcadici nudam cute fertur aselli, Tirrhenus fixisse Tages in limit ●uris.  more fruitful.  
Asses are of very foolish conditions and slender capacity, but yet very tame, not refusing any manner of burden although it break his back: being loaded, it will not out of the way for any man or beast, and it only understandeth the voice of that man, with whom it is laboured, knowing also the way whereunto it is accustomed. Ammonianus was in such love with an Ass, and holdding him of so great a capacity, that he had one continually to hear his Lectures of Philosophy. Galen affirmeth, that an Ass understandeth genus, species & individuum, because if you show him a 
Suidas.  Camel that never saw one before, he is terrified and cannot endure his sight: but if he have been accustomed to such a sight, if you show him never so many, he is not moved at them. In like sort, he knoweth men in general, being not afraid of them, but if he see or hear his keeper, he knoweth him for his keeper or master.  
There was a cunning player in Africa, in a City called Alcair, who taught an Ass divers strange 
Leo Afric.  tricks or feats; for in a public spectacle, turning to his Ass (being on a scaffold to show sport) said, The great Sultan purposeth to build him an house, and shall need all the Asses of Alcair to fetch and carry wood, stones, lime, and other necessaries for that business; presently the Ass falleth down turneth up his heals into the air, groaneth, and shutteth his eyes fast, as if he had been dead: while he lay thus, the Player desired the beholders to consider his estate, for his Ass was dead; he was a poor man, and therefore moved them to give him money to buy another Ass. In the mean time having gotten as much money as he could, he told the people he was not dead, but knowing his master's poverty, counterfeited in that manner, whereby he might get money to buy him provender, and therefore he turned again to his Ass and bid him arise, but he stirred not at all. Then did he strike and beat him sore (as it seemed) to make him arise, but all in vain, the Ass lay still.  
Then said the player again, our Sultan hath commanded that to morrow there be a great triumph without the City, and that all the noble women shall ride thither upon the fairest Asses, and this night they must be fed with Oats, and have the best water of Nilus to drink. At the hearing whereof, up started the Ass, snorting and leaping for joy: then said the Player, the Governor of this Town hath desired me to lend him this my Ass for his old deformed wife to ride upon; at which words the Ass hangeth down his ears, and understanding like a reasonable creature, began to halt as if his leg had been out of joint; why, but said the Player, had thou lifer carry a fair young Woman? The Ass wagged his head in token of consent to that bargain, go then (said the player) and among all these fair Women, choose one that thou mayest carry; then the Ass looketh round about the Assembly, and at last went to a sober woman and touched her with his nose, whereat the residue wondered and laughed, shutting up the sport, with crying out, An Ass' Woman, An Ass' Woman, and so the Player went unto another Town.  
Such things do serve to teach us that Asses are not altogether indocible, besides in their own nature they know how to refresh themselves in their weariness, by wallowing on the ground, and 
Aelianus.  being overcome with melancholy humour, they naturally look for the herb Ceterach or Finger-fearne to cure them. When the Asses of Maurusium are bound to a journey, they set forward so fast, that a man would think they rather flew than ran; but being overwearyed they are so abased, that 
Aelianus.  they send forth tears, and then are they drawn at Horses tails to their journey's end.  
The Ass is never at peace with the Crow, because it longeth for the Ass' eyes, likewise the bird Salem, for when the Ass cometh to the thorns, to rub himself where the said bird buildeth her nest, the Ass spoileth it, wherefore the said bird maketh continual assault upon him. In like sort the Colota or Stellio, for it sleepeth in the managers, and creepeth up into the Ass' nose to hinder him from eating.  
The Wolf is also an enemy to the Ass, for he loveth his flesh, and with small force doth he 
Aelianus.  compass the destruction of an Ass, for the blockish Ass when he seeth a Wolf, layeth his head on his side, that so he might not see, thinking that because he seeth not the Wolf, the Wolf cannot see him; but the Wolf upon this advantage setteth upon the beast on the blind side, and easily destroyeth the courageless Ass. Another argument of an Ass' stupidity, is that he careth not for his own life, but will with quietness starve, if meat be not laid before him. Wherefore it is apparent that when a dull Scholar not apt to learn, is bid to sell an Ass to signify his blockishness, is 
Aristot 〈…〉  no vain sentence; therefore they which resemble Asses in their head, round forehead, or great face, are said to be blockish; in their fleshy face, fearful; in broad or great eyes, simple; and like to be mad in thick lips, and the upper hanging over the nether, Fools; and in their voice, contumelious and disdainful. To conclude, the ancients have made many significations of Asses and their shapes, making a man with an Ass' head to signify; First, one ignorant of manners, histories, and Countries. Secondly, immoderate riot of stubborn persons in Scripture is deciphered in an Ass. Thirdly, impudence and shamelesness, because an Ass will not for any stripes forsake his own ways. Fourthly, the Jewish people, who like Asses could not understand the evident truth of Christ in the plain text of Scripture, wherefore our Saviour secretly upbraided their dulness, when he road upon an Ass. Fiftly, the Egyptians by an Ass, noted a man without all divine knowledge; wherefore they used to take an Ass and follow him with all despite, beating him from place to place till he broke his own neck; for they believed that an Ass was possessed of a Devil. Sixtly, Indocibility, by an Ass bridled. Seventhly, the snares of flatterers; for their Priests set an Ass between flowers and ointments, neither of both pertaining to an Ass' skill; teaching thereby how mighty men fall by treachery of flatterers. Eightly, a Woman dissembling her Pregnancy. Ninthly, by a man weaving a cord, and an Ass behind him biting it asunder; they signify, a painful husband and a prodigal wife. Tenthly, a good Vine-dresser, for when an Ass did bite of the branch of a vine, it was observed that the next year the Vine was more fruitful. Finally, base servisity, trifling sluggishness, good fortune, Tyrants, and fools, are Hierogliphically comprised under the discourse of Asses.  
Touching such medicinal virtues as have been tried and found to be in the several parts of Asses, by learned and approved writers, now in the conclusion of this History they shall be briefly remembered, and so this Narration be finished.  
A draught or two of the same water whereof an Ass or an Ox hath drunk, will ease the head-ache, 
Marcellius  the forehead of an Ass tied to the flesh of one that hath the falling evil, cureth him; and the brain of an Ass steeped in sweet water and infumed in leaves, whereof taken for certain days, half an 
Pliny.  ounce, easeth the falling evil: the number of which days cannot be less than thirty, but this is very ridiculous, that if a man hurt by a Scorpion, do whisper his harm in the ear of an Ass, presently the hurt ceaseth. When one is vexed with a Quotidian Fever, with three drops of blood out 
Pliny.  of the vein of an Ass' ear, put into eighteen ounces of water and drunk by the patient, easeth that pain.  
The liver of an Ass burnt, driveth away venomed things, and the same dried and beat to powder, 
Haly.  helpeth the Cough and shortness of breath, and roasted to be eaten, if it be eaten fasting it is against the falling evil. Other say, if it be mixed with Opponax, and instilled into the mouth forty days together, defendeth infants from the aforesaid sickness. Also the heart of a male black Ass, eaten 
Pliny.  with bread at the evening, in the first or second day of the Moon, is good against the falling evil. The liver dried with Parsely, and three Walnuts cleansed from the pill and put into honey, is marvellous 
Marcellus Avicen:  good for one that is liver sick; the ashes of it mixed with oil, taketh away Wens; and the ashes of the liver and the flesh is good against the chapping, clefts, or slisters in the body, which come by cold: but Dioscorides; whom I rather follow, attributeth both these virtues to the ashes of the hoof. He that is sick of the milt, may be holpt with the old milt of an Ass, if he eat thereof every day dried and fasting, he shall find ease by it within three days. The same first dried and 
Sextus.  then steeped in water, maketh the dugs full of milk, so also doth the Spleen, and the Spleen with suet of a Bear, and oil made as thick as honey, by anointing the eyelids therewith restoreth the hairs 
Rasis.  which are wanting. The reins exenterated, bruised and put into new pure wine, do help the bladder, and stay the incontinency of the Urine. The same dried, burned, and beaten into very small 
Marcellus.  powder, whereof a nut shell full put into two cups of pure wine and drunk off, cureth the Strangury.  
It is thought, that with the powder of the Asses genital, the hair may be made grow thicker: 
Pliny.  and the same beaten with lead and oil, and anointing the head where grey hairs are shaved off, keepeth from more grey hairs. The stones of an Ass kept in salt and sprinkled in a potion of Ass' milk or Water, helpeth the falling evil. The Gall of an Ass or a Bull, either of them, severally broke into Water, taketh away the spots in the face, if after the patient's skin be peeled, he must keep himself from sun and wind.  
The blood of an Ass stayeth the flux of 〈…〉 ud coming from the skin or films of the brain; and 
Eseulapius, Pliny.  two or three drops of the same drunk with wine, cureth the Quotidian Fever: the self same thing is reported of the blood let out of the vein in the ear. The blood of the Foal of an Ass with wine, cureth the King's evil. The sroath or scum of Nitre with the fat of an Ass or the fat of a Sow; 
Diosco●ides.  cureth the botings of Dogs: and if there be any scars in the body, the fat maketh them of the same colour with the residue of the body. And if one vexed with the Falling evil, be anointed with the suet or fat of an Ass, it will ease them very much; likewise the marrow of Asses helpeth the Scabs from a man, and with the suet the places infected with Catarrhs, Leprosies, or 
Rasis. Pliny.  Scars, receive their former colour; and the skin laid upon young Infants, maketh them without fear. And if the bill of a Heron wrapped in an Ass' skin, be bound to ones forehead, it provoketh sleep.  
A Palsy man will fall down if he taste of the perfume made of the hairs of an Ass or Mule. The ashes of the hairs of Asses, stayeth bleeding; and the same hath the more force if they be of a 
Trallianus. Pliny. Galenus.  male, and be mixed with Vinegar and laid in wool to the issue bleeding. The bones of an Ass broken and sod, are very sovereign against the venom of a Sea-hair-fish. The powder of an Ass' hoof drunk a month together, two spoonfuls at a time, helpeth the Falling evil very greatly: and the same mixed with oil, helpeth the King's evil; and being put upon Kibes or Chilblains, cureth them. The hoofs of Asses burned and beaten to powder, given to them that have the Falling evil in 
Myrepsus.  drink, helpeth them speedily; also a burned hoof is mingled with many medicines, to cure the swelling of the Navel in children; and the hoofs perfumed procure speedy deliverance in travel 
Aetius.  of young, that the dead thing may come forth, otherwise it is not used, for it will kill the living young ones.  
The dust thereof with the milk of an Ass, by anointing cureth the Scars and Webs of the eyes, and as Marcellus saith, only the parings of an Ass' hoof scraped and mingled with a woman's milk; and they say, that if an Epileptic man wear a ring made of an Ass' hoof wherein is no blackness, it will preserve him from falling. The powder of an Ass' hoof burned and beaten, laid in Vinegar and made in little balls, and one of them put into the mouth and there held, helpeth the looseness and pain in the teeth. There is a collection of certain hard matter about an Ass' legs, called Lichen, 
Galen.  which if it be burned and beaten, and put into old oil, will cause hairs to grow out of baldness, and it is of such force, that if it be applied to a woman's cheek, it will produce the same effect, and mingled with Vinegar it raiseth up the Lethargike man.  
And if a man take the Ringworms growing naturally on Ass' legs, and shredding them into 
Marcellus.  powder put them in Vinegar, it stayeth all pain in the head, which maketh one sleepy. The flesh of Asses sod in pottage helpeth them that have the Phthisis or disease of the Lungs, and there are some which prescribe the taking of Ass' flesh, or the blood, of Asses mingled with Vinegar, to be taken forty days together against the falling evil. The milk of an Ass mingled with honey and 
Pliny.  drunk, loosneth the belly, and therefore Hypocrates gave it for a gentle purgation, being moister than any other kind of milk, and fitter to take down the belly. It will also ease the toothache, if the 
Archigenus.  teeth be washed in it, and fasten them that are loose, being very good to wash the teeth withal. Galen gave Asaph's milk mixed with honey, to one in a Consumption when he came newly from a bath, and therefore it is given in Fevers Hectics, and all consuming diseases, because the substance of it is fitter for detersion then nutriment: when the breasts, are in pain, by drinking Asses milk they be holpt; and the same mingled with honey, causeth. women's purgation; by drinking Asses milk, an exulcerate stomach is relieved: likewise all other pains in the stomach, which come of sadness or sorrow, sighing, and desperation: and Heraclides gave Asses milk with Aniseed to one that had his lights stopped, and it is likewise commended against the Cough, extenuation, spitting of blood, Dropsy, and 
Pliny.  hardness of the Spleen, but it is not good for a weak head troubled with giddiness or noise, yet will it loosen the hardness of the belly in a Fever.  
It is also privately used against eating of Morture, White-lead, Sulphur, and Quicksilver; and when a man's meat doth not neither nourish nor digest, let him drink Ass' milk safely: and it is also good to gargarize in sore chaps or throats. Likewise in a Fever when there is no head-ache. The ancient 
Pliny.  in old time gave Ass' milk to children before meat, and for want thereof Goat's milk; for sore mouths it must be gargarized. It is very profitable against the Colic and Blondy-flux, if honey 
Galenus.  be put thereto; looseness or desire of stool is taken away by drinking Asses milk: the whey or milk of an Ass did Hypocrates prescribe against the Consumption of the reins or back; and the same with the root of a pomegranate against the looseness and other diseases of the belly to be drunk.  
Also there are examples where the whey of Ass' milk have helped the Gout, both in hand and 
Pliny.  foot: sweet water with Ass' milk is wholesome against poison of Hen-bane, and other poisons, but it must be used new, or else soon after warmed: This milk will make women's skins whiter; wherefore Pappea, the wife of Demitius Nero carried about with her in her progress fifty milch Asses, wherewith she did use to bathe herself.  
The Urine with the own dung, healeth strait shooing, scabs in a man, and the roughness of the nails. It taketh away the scurf of Oxen. It is given in drink, to cure them that have ache in their reins, and with Pepper-wort it is profitable against Suppurations and Apostems in the flesh. If any, 
Dioscorides. Galen. Pliny.  be hurt by the Stars, wash them in Asses stale, mingled with spikenard: the same force hath it against corns and all hardness or thickness of skin. The dung of Ass' new with oil of Roses, distilled warm into the ears, helpeth deafness; and bushes or sudden boils of the head, are cured with the juice of Ass' dung, and of Sea-onions beat to powder, and the fat of beef, laid to the boils like a 
Marcellus. Dioscorides.  plaster: both the dung of Asses and Horses either raw or burnt mingled with Vinegar, restraineth bleeding both in Fluxes and Wounds, used like a plaster, being new and mingled with Vinegar; and for the bleeding at the nose, snuff in the ashes of Ass' dung burnt to powder. The dung 
Aetius.  of Asses cureth the Piles, and the same dried and moistened in wine being drunk of cattle which are stung with Scorpions, cureth them if it be at grass; and it is found true by long experience, that the dung of an Ass rubbed, in quantity two spoonfuls, and taken every day, delivereth one from the falling evil.  
mitis prodest ex ubere succus asellae,  
Si tepido vino infundas ac mella piperque.  
This is good against the gall and running over thereof, if it be mingled with warm wine, pepper, and honey. The Syrians call the dung of a young Foal which it first castest up after the foling, Polean; and give it against the sickness of the milt.  
In sapa decoctum colo magnopere prodest.  
The same is good against the Colic and the Bloudyflux. The juice of Ass' dung, Ass' milk, and sweet wine, anointed on the sick member, cureth the Gout: and the same stayeth the flowers of women with child; the juice hereof cureth the closing up of the eyes in the night. The skin wherein the young Foal lieth in the dams belly being smelled unto by him that hath the Falling evil, it easeth him. Anaxilaus hath reported, that if the excrements of a Mare's copulation be burned, there will appear monstrous shapes of Horses heads. If a Horse have a web in his eye, mingle together the milk of an Ass, the blood of a Dove, and the dew of Cabbages, and anoint him therewith: and there be some which take of the dirt where an Ass hath made water in the way, and therewith anoint the Scabs of sheep for their recovery: but when one is strucken with a Scorpion, the Ass' dung must be presently applied, or else it profiteth nothing in that malady.   

Of the Hinnus, Innus, and Ginnus, Mannus, mannulus, Befi & Burdenes, etc.  
THere is no language besides the Greek that have any words to express these Beasts, and the Latins have derived these terms from them. These are beasts of a small size, as dwarves among men, and therefore seldom seen in these parts parts of the world. They which are called Hinni, are 
Caelius Rhod. Columella. Pliny.  conceived of a Horse, and a she Ass, who although they take their denomination from the male, yet do they more resemble the female. In ancient time, the males which were conceived of a Horse and a she Ass, were called Hinnuli, and likewise of an Ass and a Mare, Muli; so are the young ones of little Goats, Deer, Hares, and other like: although some take Innuli for the young Hearts, and the 
Hermolaus. Varro.  Hinni and Hinnuli for the breed of a Horse and an Ass; so that there appeareth two kinds, and both of them transplanted out of other.  
The Hinnus is less than the Mule, but more ruddy, having ears like a Horse, and a mane and tail like an Ass, lying in the womb before the foling twelve months like a Horse, and are brought up 
Nonius.  like little Horses, whose age is discerned by their teeth, and they are sometimes procreated of a Horse and a Mule, and because of their aptness to bear, they are called Burdones, or else of Bardus by reason 
Perot.  of their folly and slowness.  
Manni and Mannuli are very little low horses, being very gentle and easy to be handled, being called 
Porphyrius.  also among the Civilians, Burdi. There is in France, not far from Grationopolis, a kind of Mules which in the Country speech are called jumar, being bred of an Ass and a Bull, and in the Helvetian Alps beyond Curia, about the Town Speluga, I have been sincerely informed, that there was a Horse conceived of a Bull and a Mare, and therefore Scaliger saith, that such a foal is called Hinnulus, whereof he reporteth he had seen many, and he himself had two of them, and at that instant had only one female, betwixt whose ears there were two bony bunches about the bigness of half a Wal-nut, giving evident testimony by the forehead, that her father or Sire was a Bull: and some say that this kind want their upper teeth: and their underchap doth in a deformed manner stretch forth itself beyond the upper, as it is in many fishes, being called of the Gabala and Arverni, Befi: And at this day there is in the Court of France a certain beast which in the former part is like an Ass, and in the hinder a Sheep. In Ferraria among other strange beasts, they nourish dwarvish 
Avergnt & Lodcue Navert.  Asses, of whom Martial made a Distichon to this effect, that they are not so high as a man, when he sitteth on the ground.  
His tibi de mulis non est metuenda ruina:  
Altius in terris pene sedere soles.  
For the Innus, and Ginnus, or Hinnus, they are conceived by a Mule and a More, which are very small by reason of some disease the dam that beareth them hath in her belly: the word juis signifying a young or new born Nephew, and is attributed to this kind of beasts, because they never exceed the quantity of a young foal. Both the Mule and the Burdo remain barren and never conceive, these neigh 
A bertus. Promptuar.  like a Horse, and that brayeth like an Ass. A Musimon is a short Horse, Ass, or Mule.   

Of the Wild Ass.  
A Wild Ass, called of the Latins, Onager; of the Hebrews, Arod and E'er, and as Sebastian Munster affirmeth, Meroda and Arda; in the Germane tongue it may be termed Ein Waldesell, and the young ones are called Lalisions.  
Dum tener est Onager, solaque lalisio matre 
Martial.   
Pascitur: hoc infans, sed breve nomen habet.  
These wild Asses are not Elks, as some have reported of Elks, nor that Oryx which the ancient writers do constantly affirm to live in a continual thirst, as for the most part wild Asses do. Of these Asses are great store in Phrygia, Lycaonia, and Africa, and it is said, that the Saracen King of Tunis in 
Country of breed.  afric, sent unto Ferdinand King of Naples, a goodly great wild Ass, such an one as hath not been seen in this part of the world.  
Apollonius affirmeth, that he saw wild Asses in great plenty beyond Catadupa in Egypt; so are there many in Cauda, an Island near Cre●t: in Persis, in Asia, in Madera, and Abasia, Arabia desert, Mauritania, and Armenia. Callisius reporteth that there are such wild Asses in that region under the Equinoctial towards the East and South, of wonderful stature, their skins (beside the usual manner) being 
Pliny.  of divers colours, interlined variably with white and black, and the Zones and strakes descending from the top of the back unto the sides, and there divided by their winding and turning, make the fools appear of admirable variety.  
These Asses love the highest Mountains and rocks, as holy Scripture teacheth, Jer. 14. The Asses stood in the high places and drew in the wind like Dragons: which words gave occasion to some to imagine, that wild Asses would quench their thirst with the wind without water; whereas it is the manner of all wild beasts, in extremity of thirst, to gape wide and greedily draw in the cold refreshing air, and they will not drink but of pure fountain water. They live in flocks and great companies together, but in desolate places: the males going before the females, and commonly one male will lead and rule the whole flock of females, being exceeding swift, and fearful, and therefore do they often change their places of abode; and yet it is observed, that the wild Asses of Licia never go over the mountain that divideth them from Cappadocia.  
They engender among themselves, their females being much more lustful than the males, and 
Their copulation.  therefore do the males observe and watch them with a jealous eye toward their own fools, especially after they have conceived; and the female as warily avoideth the sight of the male, espcially at the time of her foling; for if she bring forth a female, the male receiveth it with all love, joy, and welcome; but if a male, then doth he with angry and envious countenance look upon it, taking it heavily that another male is bred, which in time may in the father's place possess his dam; wherefore in a raging madness he falleth upon the foal, seeking by all his power to bite off his stones; the poor female although weakened with pain of delivery, yet helpeth her young one against the father's rage, and like a Mother who seeing her Son slain in war, embraceth his bleeding corpse, and cryeth out with doleful voice, tearing her cheeks and bleeding betwixt her breasts: so would you think this silly female Ass, to mourn for her foal, now ready to die by the Sires cruelty; saying, O my husband why is thy aspect so ireful? Why are thy eyes now become so bloody, which even now were as white as light? Dost thou look upon the face of that monster Medusa? which turneth men into stones; or dost thou look upon some new hatched horrible Dragon, or the whelp of some Lion lately littered? Why wilt thou geld this our young one which nature hath given unto us both by procreation? O wretched beast that I am, which have conceived an unhappy foal by the father's wickedness! O my poor and unhappy son, which for a jealous fear art deprived of thy natural parts, not by the claws of Lions (for that I would endure) but by the unnatural and more than hostile teeth of thy own father.  
These wild Asses have good and strong hoofs, their swiftness is compared to the wind, and in the time that they are hunted, they cast backward with their heels stones with such violence, as they pierce the breasts of them that prosecute them if they be not very wary. They are of a large, broad, tall and beautiful body; long ears, and a silver colour, (that is as I guess) a bright cloud-colour, for it is but vain to imagine, that an Ass can be all white, for than were all the ancients deceived, which with one voice affirm, that he hath a black list on the back, at either side whereof are two white lines.  
Their food is only grass and herbs of the earth, whereby they grow very fat, their heart being 
Aelianus. Albertus. Oppianus. Varro.  the fattest part of their body, and they will not abide any flesh-eating beast, especially the Lion whom he feareth very much, for all these strong beasts devour and eat them. These Asses are very fit for civil uses, as for ploughing and sowing, for being tamed they never grow wild again, as other beasts will, and they easily grow tame. It is observed, that the same being tamed, is most tame which before time was most wild. They love figs and meal above all things, wherefore the 
Aelianus.  Armenians use to take a certain black fish bred in their waters which is poison, and covering it with meal the wild Asses come and lick thereof, and so are destroyed. The best of them are generated of a Mare and a wild Ass tamed, for they are the swiftest in course, of hardest hoof, a lean body, but of a generous and untireable stomach. The Indian wild Asses have one horn in their forehead, and their body all white, but their head is red: So is there another beast in India very like a wild Ass, which the Inhabitants eat (as we have read) about the straits of Magellana: When these Asses 
Phyles. Pliny.  are hunted with Dogs, they cast forth their time or dung, with the favour whereof the Dogs are stayed while it is hot, and by that means the beast escapeth danger: but the Asses of Mauritania are very short wound, and subject to weariness and stumbling, for which cause they are more easily taken, and the best of all are not so swift as a Barbary horse; besides their nature is, when they see a man to stand stone still, crying, braying, and kicking, till you come at them, and when one is ready 
Aelianus.  to take them, they take their heels and run away. The Inhabitants of Arabia Desert, by many gins and other deceitful devises take them, and on horseback follow them till they tire, or can strike them with their darts. Their flesh being hot, doth stink and taste like an other Asses, but boiled and kept two days hath a pleasant taste; yet doth it not breed good blood, because it is viscous and hard to be concocted, although there be many which eat that, as also the flesh of Panthers and other such beasts.  
Pliny teacheth that there is more virtue in the wild Ass' milk and bones against venom and 
Medicines, Milk.  poison, then in the tame. Likewise, in the heel of an Ass, is a principal remedy against Apostemations and bunches in the flesh, if it be applied to the inner part of the thigh. The gall draweth out 
Pliny.  botches, and must be anointed upon impostumate scars. It is used also in Emplasters against Saint Antony's fire, the leprosy, and swelling in the legs and guts. The fat with oil of herb Mary by anointing the reins of the back, helpeth and easeth that pain which was engendered by wind. The spleen dried to powder and drunk in wine or drink, is good against the sickness of the spleen. The flesh is good against the pain in the ridge and hip-bones: and Galen affirmeth, that the urine breaketh and dissolveth the stone in the bladder. The ashes of the hoof helpeth the falling evil, and mingled with oil, cureth the king's evil, and the looseness of the hair. The marrow easeth the Gout, and the dung mixed with the yolk of an egg and applied to the forehead, stayeth bleeding: also the same curleth the hair if it be mingled with an Ox's gall and dried: put into wine and drunk, cureth the sting of a Scorpion: and Zo● an Hebrew affirmeth very constantly, that if a man look into an Ass; eye, it preserveth the sight, and hindereth the water that descendeth into the eye.   

Of the Scythian Asses.  
THe Asses of Scythia have horns wherein it is reported that the Stygian water of Arcadia may 
Aelianus.  be contained, although it will eat through all other vessels be they never so hard. Sosipater brought of them to Alexander the great, who admiring the rareness, would not put them to any private use, but sent them to Delphos, to be offered to Pythias; but that these can be properly called Asses, no man can defend, although Herodotus also affirm, that among the Africans called Aratours, 
Lib. 4.  there be Asses with horns.   

Of the Indian Asses.  
IT is questionable whether the Monoceros, commonly called a Unicorn, the Rhinoceros, the Oryx, and the Indian Ass be all one beast or divers; for the Unicorn and Rhinoceros have the same things attributed to them in stories, and differ in very few reports: but for the Asses of India, both Aristotle, Pliny and Aelianus, jointly agree, that they differ from all other whole-footed beasts, because they have one horn in the forehead, and so also have the Rhinoceros, Monoceros, and Oryx, but the Indians call a Unicorn, Cartazono; and the horn so highly prized at this day, is thought to be of the Rhinoceros; but Aelianus and Philes acknowledge no other Unicorn than the Indian Ass, who in bigness equalleth a Horse among the Indians, being all white on the body, but purple headed or red (as some say) black eyes, but Volateranus saith blue, having one horn in the forehead a cubit and a half long, whose upper part is red or bay, the middle black, and the nether part white, wherein the Kings and mighty men of India use to drink, adorning it for that purpose with sundry bracelets, precious stones, and works of gold, holding for truth that all those which drink in those horns, shall be freed from annoyance of incurable diseases, as Convulsions, the Falling evil, and deadly poisons.  
These wild Asses exceed all other, both in stature of body, and also swiftness of foot, for at the first, they set forth very gently, and afterward speed their journey with better pace, so that it is very hard for any to follow them, but impossible to overgo them. The males take great pains in keeping their young ones, whom they continually watch and hide in the most remote and desert places they can find. When they are hunted, they keep their weak young ones behind them, and fight for them very furiously, neither fear they to encounter horsemen. They are so strong, that no beast may stand before them, for they will receive the charge of Horses with such violence, that in their encounter they bite out their sides and tear their guts out of their belly: for which cause they are dreadful to Horses, who are most unwilling to join with them, for they never meet but they both perish.  
They fight with their heels, but their teeth are most dangerous, for what they apprehend in them they bring it clean away: and because of this rage, those which are of any years, can never be tamed. The great King of India doth once every year appoint all manner of fights both men and beasts, wherein are wild Bulls, tame Rams, these wild Asses with one horn, Hyaenaes' and Elephants. To conclude, it is but a fable of Volaterranus, that saith, these Asses want a gall, for they have the bladder of the gall, a portion whereof drunk, cureth the falling evil.   

Of the ALBORACH and AXIS.  
THere are two other beasts to be added to the end of this rank, namely the Alborach among the Turks, being a fair white beast like an Ass, whereupon the Turkish Priests blasphemous idoiaters, persuade the silly Pilgrims of Mecha, that Mahomet was carried up to heaven. The Axis, of which Pliny speaketh, is a wild beast, having a skin like the Hinnulus aforesaid, but spread over with whiter spots, which is bred in India. Bellonius affirmeth, that he saw two of them in the Castle of Cair, a male and a female, and either sex wanted horns, having long tails down to their mid-legs like Deer, and differ very little from Deer, saving in their large white spots and yellow colour, yielding a much more clear and sounding voice then a Deer, and the female thereof is smaller than the male. This beast is by idolatrous people, dedicated to their drunken god Bacchus.   

Of the BADGER, otherwise called a Brock, a Grey, or a Bauson.  
THe Badger could never find a Greek name, although some through ignorance have foisted into a Greek Dictionary Melis, whereas in truth that is his Latin word, meal or Meles, and so called, because above all other things, he loveth honey, and some later writers call him Taxus, Tassus, Taxo, and Albertus Magnus, Daxus. But whereas in the Scripture some translate Tesson, Tahas, or Tachasch, and plurally Techaseim, badger's, yet is not the matter so clear, for there is no such beauty in a Badgers skin, as to cover the Ark, or to make Princes shoes thereof: therefore some Hebrews say, that it signifieth an Ox of an exceeding hard skin. Onkelus translateth it Sasgona, that is, a beast skin of divers colours; Symmachus and Aquila a jacinct colour, which cannot be; but the Arabians; Darasch, and the Persians, Asthak; yet it may be rather said, that those skins spoken of Exod. 25. Numb. 4. Ezek. 26. be of the Lynx, or some such other beast: for Tachasch cometh near Thos, signifying a kind of Wolf not hurtful to men, being rough and hairy in Winter, but smooth in Summer.  
The Italians call a Badger Tasso, the Rhetians, Tasoh; the French, Tausson, Taixin, Tasson, Tesson, and sometime Grisart, for her colour: sometime Blareau, and at Paris, Bedevo. The Spaniards, Tasugo, Texon; the Germans, Taches, or Daxes; the Illyrians, Gezwecz.  
Badgers are plentiful in Naples, Sicily, Lucan, and in the Alpino and Helvetian coasts, so are they 
Country of breed. Caelius Curio.  also in England. In Lueane there is a certain wild beast, resembling both a Bear and a Hog, not in quantity, but in form and proportion of body; which therefore may fitly be called in Greek, Suarctos, for a Grey, in short legs, ears and feet, is like a Bear, but in fatness like a Swine. Therefore 
Diversity of kinds.  it is observed, that there be two kinds of this beast, one resembling a Dog in his feet, which is is called Canine; the other a Hog in his cloven hoof, and is called Swinish: also these differ in the fashion of their snout, one resembling the snout of a Dog, the other of a Swine: and in their meat, the one eating flesh and carrion like a Dog, the other roots and fruits like a Hog, as both kinds have been found in Normandy and other parts of France and Sicily. This beast diggeth her a den or cave in the earth, and there liveth; never coming forth but for meat and easement, which it maketh out of his den: when they dig their den, after they have entered a good depth for avoiding the earth out, one of them falleth on the back, and the other layeth all the earth on his belly, and so 
A secret in their manner of digging. Ipdaus. Albertus.  taking his hinder feet in his mouth, draweth the belly-laden Badger out of the cave, which disburdeneth her carriage, and goeth in for more till all be finished and emptied. The wily Fox never maketh a Den for himself, but finding a Badgers cave, in her absence, layeth his excrements at the hole of the Den, the which when the Grace returneth, if she smell (as the savour is strong) she forbeareth to enter as noisome, and so leaveth her elaborate house to the Fox. These Badgers are very sleepy, especially in the day time, and stir not abroad but in the night, for which cause they are called Lucifugae; that is, avoiders of the light. They eat honey, and worms, and hornets, and such like things, because 
Their meat.  they are not very swift of foot to take other creatures. They love Orchards, Vines, and places of fruits also, and in the autumn they grow therewith very fat.  
They are in quantity as big as a Fox, but of a shorter and thicker body; their skin is hard, but rough and rugged, their hair harsh and stubborn, of an intermingled grisard colour, sometime white, sometime black, his back covered with black, and his belly with white, his head from the top thereof to the ridge of his shoulder, is adorned with strikes of white and black, being black in the middle, and white at each side. He hath very sharp teeth, and is therefore accounted a deep-biting beast. His back is broad, his legs (as some say) longer on the right side then on the left, and therefore he runneth best when he getteth to the side of a hill, or a cart-road-way. His tail is short but hairy, 
Cardanus.  and of divers colours, having a long face or snout like the Zibethus: his forelegs being a full span long, and the hinder legs shorter, short ears and little eyes, a great bladder of gall, a body very fat betwixt the skin and the flesh, and about the heart; and it is held that this fat increaseth with the Moon, and decreaseth with the same, being none at all at the change: his forelegs have very sharp nails, bare and apt to dig withal, being five both before and behind, but the hinder very short ones and covered with hair. His savour is strong, and is much troubled with louse about his secrets; the length of his body from the nose which hangeth out like a Hog's nose, to the tail or rump, is some thirty inches and a little more, the hair of his back three fingers long; his neck is short and like a Dogs: both male and female have under their hole another outwardly, but not inwardly in the male. If she be hunted out of her Den with Hounds, she biteth them grievously if she lay hold on 
Her defence against Hunters and their dogs.  them, wherefore they avoid her carefully, and the Hunters put great broad collars made of a Gray's skin about their Dog's neck, to keep them the safer from the Badgers teeth: her manner is to fight on her back, using thereby both her teeth and her nails, and by blowing up her skin above measure after an unknown manner, she defendeth herself against the strokes of men, and the teeth of Dogs: wherefore she is hardly taken, but by devises and 'gins for that purpose invented; with their skins they make quivers for arrows, and some shepherds in Italy use thereof to make sacks, wherein they wrap themselves from the injury of rain.  
In Italy and Germany they eat Gray's flesh, and boil with it pears, which maketh the flesh taste like 
Badgers eaten. Platina.  the flesh of a Porcupine. The flesh is best in September if it be fat, and of the two kinds, the Swinish Badger is better flesh than the other. There are sundry virtues confected out of this beast; for it 
Medicine made of badger's. Gratius. Brasavolus.  is affirmed, that if the fat of a Badger mingled with crude honey, and anointed upon a bare place of a horse, where the former hairs are pulled off, it will make new white hairs grow in that place: and it is certain (although the Grecians make no reckoning of badger's grease, yet) it is a very sovereign thing to soften, and therefore Serenus prescribeth it to anoint them that have Fevers or Inflammations of the body,  
Nec spernendus adept dederit, quem bestia melis. 
Albertus.   
And not to be despised for other cures: as for example, the easing of the pain of the reins if it be given in a clyster, and likewise the fat of a Dog and a Badger mingled together, do loosen contracted sinews.  
The ashes of a Badger is found to help the bleeding of the stomach, and the same sod and drunk, preventeth danger by the biting of a mad Dog: and Brunfelsius affirmeth, that if the blood of a Badger be instilled into the horns of cattle with salt, it keepeth them from the murrain, and the same dried and beat to powder doth wonderfully help the Leprosy. The brain sod with oil easeth 
Bovillus.  all aches; the liver taken out of water, helpeth swellings in the mouth; and some affirm, that if one wear soles made of badger's skins in their shoes, it giveth great ease unto the Gout. The biting of this beast is venomous, because it feedeth upon all venomous meats which creep upon the earth, although Arnoldus be of a contrary judgement; and of this beast I can report no other thing 
Brasavolus.  worth the noting, save that the Noble family of the Taxons in Ferraria, took their name from this creature.   

Of the BEAR.  
A Bear is called in the Hebrew, Dob, and plurally Dubim; of the Arabians, Dub; of the Chaldeons, 
Of the name.  Duba, Aldub and Daboube; of the Grecians, Arctos; of some Dasyllis, because of the roughness of his hair; of other Beiros, and Monios, signifying a solitary Bear. The Latins call him Vrsur, which some conjecture to be tanquam orsus, signifying that it is but begun to be framed in the dams belly, and perfected after the littering thereof. The Italians call it Orso, so also the Spaniards; the French, Ours; the Germans, Bear, and Beer; the Bohemians, Nedwed; the Polonians, Vuluver: and the attributes of this beast are many among Authors, both Greek and Latin; as Aemonian Bears, armed, filthy, deformed, cruel, dreadful, fierce, greedy, Calydonian, Erymanthean, 
Epithets of the Bear.  bloody, heavy, night ranging, Lybican, menacing, Numidian, Ossean, headlong, ravening, rigid and terrible Bear; all which serve to set forth the nature hereof, as shall be afterward in particular discoursed.  
First, therefore concerning several kinds of Bears, it is observed, that there is in general two; a 
Of the kinds of Bears. Agricola. Albertus.  greater, and a lesser; and these lesser are more apt to climb trees then the other, neither do they ever grow to so great a stature as the other. Besides there are Bears which are called Amphibia, because they live both on the Land and in the Sea, hunting and catching fish like an Otter or Beaver, and these are white coloured. In the Ocean Islands towards the North, there are Bears of a great stature, 
Olaus.  fierce and cruel, who with their fore-feets do break up the the hardest congealed Ice on the Sea, or other great Waters, and draw out of those holes great abundance of fishes: and so in other frozen Seas are many such like, having black claws, living for the most part upon the Seas, except tempestuous weather drive them to the Land.  
In the Eastern parts of India, there is a beast in proportion of body very like a Bear, yet endued with no other quality of that kind, (being neither so wild, nor ravenous, nor strong) and it is called a Formicarian Bear; for God hath so provided, that whereas that Country is abundantly annoyed 
A Formicarian Bear. Cardanus.  with the Emmets or Ants, that beast doth so prey and feed upon them, that by the strength and virtuous humour of his tongue, the silly poor Inhabitans are exceedingly relieved from their grievous and dangerous numbers.  
Bears are bred in many Country's, as in the Helvetian Alpine region, where they are so strong 
Country of breed.  and full of courage, that they can tear in pieces both Oxen and Horses, for which cause the Inhabitants study by all means to take them. Likewise there are Bears in Persia, which do raven beyond 
Marcellinus.  all measure, and all other; so also the Bears of Numidia, which are of a more elegant form and composition than the residue;  
Profuit ergo nihil misero, quod cominus ursos  
Figebat Numidas, Albena nudus arena.  
And whereas Pliny affirmeth, that there are no Bears in afric, he mistook that Country for Crect, and so some say, that in that Island be no Wolves, Vipers, or other such venomous creatures; whereof the Poets give a vain reason, because Jupiter was born there: but we know also, that there be no Bears bred in England.  
In the Country of Arabia, from the Promontory Dira to the South, are Bears which live upon 
Volaterran.  eating of flesh, being of a yellowish colour, which do far excel all other Bears, both in activity or swiftness, and in quantity of body. Among the Roxolani and Lituanians, are Bears, which being tamed are presents for Princes. Aristotle in his wonders reporteth, that there are white Bears in 
A secret in the natures of Bears.  Misia, which being eagerly hunted, do send forth such a breath, that putrifieth immediately the flesh of the Dogs, and whatsoever other beast cometh within the favour thereof, it maketh the flesh of them not fit to be eaten: but if either men or dogs approach or come nigh them, they vomit forth such abundance of phlegm, that either the hunters are thereby choked or blinded.  
Thracia also breedeth white Bears, and the King of Aethiopia in his Hebrew Epistle which he wrote to the Bishop of Rome, affirmeth, that there are Bears in his Country: In Muscovia are Bears, both of a Snow white, yellow, and dusky colour, and it hath been seen that the Noble women's Chariots drawn by six Horses, have been covered with the skins of white Bears, from the pastern to the head: and as all other creatures do bring forth some white, and some black, so also do Bears, who in general do breed and bring forth their young in all cold Countries, some of a dusky and some of a brown black colour.  
A Bear is of a most venereous and lustful disposition, for night and day the females with most ardent 
Lust of Bears.  inflamed desires, do provoke the males to copulation; and for this cause at that time they are most fierce and angry.  
Philippus Cosseus of Constance, did most confidently tell me, that in the Mountains of Savoy, a Bear 
Gillius. A History.  carried a young maid into his den by violence, where in venereous manner he had the carnal use of her body, and while he kept her in his den, he daily went forth and brought her home the best Apples and other fruits he could get, presenting them unto her for her meat in very amorous sort; but always when he went to forage, he rolled a huge great stone upon the mouth of his den, that the Virgin should not escape away: at length her parents with long search, found their little Daughter in the Bear's den, who delivered her from that savage and beastual captivity.  
The time of their copulation is in the beginning of Winter, although sometime in Summer, (but 
Time of their copulation.  such young ones seldom live) yet most commonly in February or January. The manner of their copulation is like to a man's, the male moving himself upon the belly of the female, which lieth on the earth flat upon the back, and either embraceth other with their fore-feets: they remain very long time in that act, inasmuch as if they were very fat at their first entrance, they disjoin not themselves again till they be made lean.  
Immediately after they have conceived, they betake themselves to their dens; where they (without 
Pliny.  meat) grow very fat (especially the males) only by sucking their fore-feets. When they enter 
A secret.  into their den, they convey themselves in backwards, that so they may put out their footsteps from the sight of the hunters. The males give great honour to the females great with young, during the 
Honour to the female.  time of their secrecy, so that, although they lie together in one cave, yet do they part it by a division or small ditch in the midst, neither of them touching the other. The nature of all of them is, to avoid cold, and therefore in the Winter time do they hide themselves, choosing rather to suffer famine then cold; lying for the most part three or four months together and never see the light, whereby their guts grow so empty, that they are almost closed up and stick together.  
When they first enter into their den, they betake themselves to quiet and rest, sleeping without 
Avoiding of cold.  any awaking, for the first fourteen days, so that it is thought an easy stroke cannot awake them. But how long the females go with young is not certain, some affirm three months, others but 
Time of bearing the young Bears.  thirty days, which is more probable, for wild beasts do not couple themselves being with young (except a Hare and a Linx) and the Bears being (as is already said) very lustful, to the intent that they may no longer want the company of their males, do violently cast their Whelps, and so presently after delivery, do after the manner of Coneys betake themselves to their lust, and nourishing their young ones both together: and this is certain, that they never come out of their caves, till their young ones be thirty days old at the least; and Pliny precisely affirmeth, that they litter the thirtyeth day after their conception; and for this cause, a Bear bringeth forth the least whelp of all other great beasts; for their whelps at their first littering are no bigger than rats, nor longer than ones 
The bigness of a Beat-whelp.  finger. And whereas it hath been believed and received, that the whelps of Bears at their first littering are without all form and fashion, and nothing but a little congealed blood like a lump of flesh, which afterwards the old one frameth with her tongue to her own likeness, as Pliny, Solinus, Aelianus, Orus, Oppianus, and Ovid have reported, yet is the truth most evidently otherwise, as by the eye-witness of Joachimus Rhetious, and other, is disproved: only it is littered blind without eyes, 
Bears not so unperfect as some have reported.  naked without hair, and the hinder legs not perfect, the fore-feets folded up like a fist, and other members deformed by reason of the immoderate humour or moistness in them, which also is one cause, why the Womb of the Bear cannot retain the seed to the perfection of her young ones.  
They bring forth sometimes two, and never above five, which the old Bear daily keepeth close 
Number of young ones.  to her breast, so warming them with the heat of her body and the breath of her mouth, till they be thirty days old; at what time they come abroad, being in the beginning of May, which is the third Month from the Spring. The old ones being almost dazzled with long darkness, coming into light again seem to stagger and reel to and fro, and then for the straightness of their guts, by reason of their long fasting do eat the herb Arum, commonly called in English Wake-Robbin or Calves-foot, 
Remedy in Nature.  being of very sharp and tart taste, which enlargeth their guts, and so being recovered, they remain all the time their young are with them, more fierce and cruel then at other times. And concerning the same Arum, called also Dracunculus and Oryse, there is a pleasant vulgar tale, whereby some have conceived that Bears eat this herb before their lying secret; and by virtue thereof (without meat, or sense of cold) they pass away the whole Winter in sleep.  
There was a certain Cow-herd in the Mountains of Helvetia, which coming down a hill with 
A fabulous tale, yet vulgarly believed.  a great Cauldron on his back, he saw a Bear eating of a root which he had pulled up with his feet; the Cow-herd stood still till the Bear was gone, and afterward came to the place where the beast had eaten the same, and finding more of the same root, did likewise eat it; he had no sooner tasted thereof, but he had such a desire to sleep, that he could not contain himself, but he must needs lie down in the way and their fell asleep, having covered his head with the Cauldron, to keep himself from the vehemency of the told, and their slept all the Winter time without harm, and never rose again till the Spring time: Which fable if a man will believe, then doubtless this herb may cause the Bears to be sleepers, not for fourteen days, but for fourscore days together.  
The ordinary food of Bears is fish: for the Water-bear and others will eat fruits, Apples, Grapes, 
The meat of Bears. Horat. Vespertinus circumgemit ursus evile.  Leaves, and Pease, and will break into Bee-hives sucking out the Honey; Likewise Bees, snails, and Emmets, and flesh if it be lean or ready to putrify; but if a Bear do chance to kill a Swine, or a Bull, or Sheep, he eateth them presently, whereas other Beasts eat not herbs if they eat flesh: likewise they drink water; but not like other beasts, neither sucking it or lapping it, but as it were, even biting at it.  
Some affirm, that Bears do wax or grow as long as they live, that there have been seen some of 
Of the quantity and parts of Bears.  them five cubits long; yea I myself saw a Bear's skin of that length, and broader than an Ox's skin.  
The head of a Bear is his weakest part (as the hand of a Lion is the strongest) for by a small blow 
The parts or members.  on his head he hath often been strucken dead, the bones of the head being very thin and tender: yea more tender than the beak of a Parrot. The mouth of a Bear is like a Hog's mouth, but longer; being armed with teeth on both sides, like a saw, and standing deep in his mouth, they have very thick lips, for which cause, he cannot easily or hastily with his teeth break asunder the hunter's nets, except with his fore-feets.  
His neck is short, like a Tigers and a Lions, apt to bend downwards to his meat; his belly is very large, being uniform, and next to it the entrails as in a Wolf: It hath also four speans to her Paps. The genital of a Bear after his death waxeth as hard as horn, his knees and elbows are like to an Apes, for which cause they are not swift or nimble: his feet are like hands, and in them and his loins is his greatest strength, by reason whereof, he sometimes setteth himself upright upon his hinder legs: the pastern of his leg being fleshy like a Camels, which maketh them unfit for travel; they have sharp claws, but a very small tail as all other long haired creatures have.  
They are exceeding full of fat or lard-grease, which some use superstitiously beaten with Oil, 
A superstitious use of Bearslard or fat.  wherewith they anoint their Grape-sickles when they go to vintage, persuading themselves that if no body know thereof, their tender Vine-branches shall never be consumed by Caterpillars.  
Other attribute this to the virtue of Bear's blood, and Theophrastus affirmeth, that if Bears grease be kept in a vessel, at such time as the Bears lie secret, it will either fill it up, or cause it to run over. 
A secret. Meat of Bear's flesh.  The flesh of Bears is unfit for meat, yet some use to eat it, after it hath been twice sod; other eat it baked in pasties; but the truth is, it is better for medicine then for food. Theophrastus' likewise affirmeth, that at the time when Bears lie secret, their dead flesh increaseth which is kept in houses, but Bears fore-feets are held for a very delicate and well tasted food, full of sweetness; and 
Another secret.  much used by the Germane Princes.  
The skins of Bears are used in the far Northern regions for garments in the Winter time, which 
The skins.  they make so artificially, covering themselves with them from the crown of the head to the feet; that (as Munster affirmed) some men deceived with that appearance, deemed the people of Lapponia to be hairy all over. The soldiers of the Moors wear garments made of Lions, Pardals, and Bears skins, and sleep upon them; and so it is reported of Herodotus Megarensis the Musician, who in the day time wore a Lion's skin, and in the night lay in a Bear's skin.  
The constitution of the body of a Bear is beyond measure phlegmatic, because he fasteth in the Winter time so long without meat: His voice is fierce and fearful in his rage, but in the night time mournful, being given much to ravening. If a Bear do eat of Mandragoras, he presently dyeth, except he meet with Emmets, by licking of whom he recovereth: so likewise if he be sick of a Surfeit.  
A Bear is much subject to blindness of the eyes, and for that cause they desire the Hives of Bees, not only for the Honey, but by the stinging of the Bees, their eyes are cured. It hath not been seen that a female Bear was taken great with young, which cometh to pass, by reason that they go to their De●● so soon as they are conceived, and come not out thence till they have littered: And because 
Taking of Bears.  of the fierceness of this beast, they are seldom taken alive, except they be very young: so that some are killed in the Mountains by poison, the Country being so steep and rocky that Hunters cannot follow them; some taken in ditches of the earth, and other gins. Oppianus relateth, that near Tigris and Armenia, the Inhabitants use this stratagem to take Bears. The people go often to the Woods to find the Den of the Bear, following a Leam-hound, whose nature is so soon as he windeth the Beast, to bark, whereby his leader discovereth the prey, and so draweth off the Hound with the leam; then come the people in great multitude, and compassing him about with long nets, placing certain men men at each end: then tie they a long rope to one side of the net as high from the ground as the small of a man's belly: whereunto are fastened divers plumes and feathers of Vultures, Swans, and other resplendent coloured birds, which with the wind make a noise or hissing, turning over and glistering; on the other side of the net they build four little hovels of green boughs, wherein they lay four men covered all over with green leaves, than all being prepared, they sound their Trumpets, and wind their Horns; at the noise whereof the Bear ariseth, and in his fearful rage runneth to and fro as if he saw fire: the young men armed make unto him, the Bear looking round about, taketh the plainest way toward the rope hung full of feathers, which being stirred and haled by them that hold it, maketh the Bear much afraid with the rattling and hissing thereof, and so flying from that side half mad, runneth into the nets, where the Keepers entrap him so cunningly, that he seldom escapeth.  
When a Bear is set upon by an armed man, he standeth upright and taketh the man betwixt his fore-feets, but he being covered all over with iron plates can receive no harm, and then may easily with a sharp knife or dagger pierce through the heart of the beast.  
If a she Bear having young ones be hunted, she driveth her whelps before her until they be wearied, and then if she be not prevented, she climbeth upon a tree, carrying one of her young in her mouth, and the other on her back. A Bear will not willingly fight with a man, but being hurt by a man, he gnasheth his teeth, and licketh his fore-feets: and it is reported by an Ambassador of Poland, that when the Sarmatians find a Bear, they enclose the whole Wood by a multitude of people, standing not above a cubit one from another, then cut they down the outmost trees, so that they raise a wall of wood to him in the Bears; this being effected, they raise the Bear, having certain forks in their hands made for that purpose, and when the Bear approacheth, they (with those forks) fall upon him, one keeping his head, another one leg, another his body, and so with force muzzle him and tie his legs, leading him away. The Rhaetians use this policy to take Wolves and Bears: they raise up great posts, and cross them with a long beam laded with heavy weights, unto the which beam they fasten a cord with meat therein, whereunto the beast coming, and biting at the meat, pulleth down the beam upon her own pate.  
The Inhabitants of Helvetia hunt them with mastiff Dogs, because they should not kill their cattle left at large in the field in the day time; They likewise shoot them with guns, giving a good sum of money to them that can bring them a slain Bear. The Sarmatians use to take Bears by this sleight; under those trees wherein Bees breed, they plant a great many of sharp pointed stakes, putting one hard into the hole wherein the Bees go in and out, whereunto the Bear climbing, and coming to pull it forth, to the end that he may come to the Honey, and being angry that the stake sticketh so fast in the hole, with violence plucketh it forth with both her fore-feets, whereby she looseth her hold and falleth down upon the picked stakes, whereupon she dieth, if they that watch for her come not to take her off. There was reported by Demetrius Ambassador at Rome, 
A History.  from the King of Musco, that a neighbour of his going to seek Honey, fell into a hollow tree up to the breast in Honey, where he lay two days, being not heard by any man to complain; at length came a great Bear to this Honey; and putting his head into the tree, the poor man took hold thereof, whereat the Bear suddenly affrighted, drew the man out of that deadly danger, and so ran away for fear of a worse creature.  
But if there be no tree wherein Bees do breed near to the place where the Bear abideth, than they use to anoint some hollow place of a tree with Honey, whereinto Bees will enter and make Honeycombs, and when the Bear findeth them she is killed as aforesaid. In Norway they use to saw the tree almost asunder, so that when the beast climbeth it, she falleth down upon piked stakes laid underneath to kill her: And some make a hollow place in a tree, wherein they put a great pot 
Herus.  of water, having anointed it with Honey, at the bottom whereof are fastened certain hooks bending downward, leaving an easy passage for the Bear to thrust in her head to get the Honey, but impossible to pull it forth again alone, because the hooks take hold on her skin: this pot they bind fast to a tree, whereby the Bear is taken alive, and blindefolded, and though her strength break the cord or chain wherewith the pot is fastened, yet can she not escape or hurt any body in the taking, by reason her head is fastened in the pot.  
To conclude, other make ditches or pits under Appletrees, laying upon their mouth rotten 
Pollux.  sticks, which they cover with earth, and strew upon it herbs, and when the Bear cometh to the Appletree, she falleth into the pit and is taken.  
The herb Wolfeban or Libardine is poison to Foxes, Wolves, Dogs, and Bears, and to all beasts that are littered blind, as the Alpine Rhaetians affirm. There is one kind of this called Cyclamine, which the Valdensians call Tora, and with the juice thereof they poison their darts, whereof I have credibly received this story; That a certain Valdensian, seeing a wild Bear, having a dart poisoned herewith, did cast it at the Bear being far from him, and lightly wounded her; it being no sooner done, but the Bear ran to and fro in a wonderful perplexity through the woods, unto a very sharp cliff of a rock, where the man saw her draw her last breath, as soon as the poison had entered to her heart, as he afterward found by opening of her body. The like is reported of Hen-bane, another herb: But there is a certain black fish in Armenia, full of poison, with the powder 
Aelianus.  whereof they poison Figs, and cast them in those places where wild beasts are most plentiful, which they eat, and so are killed.  
Concerning the industry or natural disposition of a Bear, it is certain that they are very hardly tamed, and not to be trusted though they seem never so tame; for which cause there is a story of Diana in Lysias, that there was a certain Bear made so tame▪ that it went up and down among men and would feed with them, taking meat at their hands, giving no occasion to fear or mistrust her cruelty: on a day, a young maid playing with the Bear lasciviously did so provoke it, that he tore her in pieces; the Virgin's brethren seeing the murder, with their darts slew the Bear, whereupon followed a great pestilence through all that region: and when they consulted with the Oracle, the paynim God gave answer, that the plague could not cease, until they dedicated some Virgins unto Diana for the Bear's sake that was slain; which some interpreting that they should sacrifice them: Embarus upon condition the Priesthood might remain in his family, slew his only daughter to end the pestilence, and for this cause the Virgins were after dedicated to Diana before their marriage, when they were betwixt ten and fifteen year old, which was performed in the month of January, otherwise they could not be married: Yet Bears are tamed for labours, and especially for sports among the Roxolani and Lybians, being taught to draw water with wheels out of the deepest wells; likewise 
Albertus.  stones upon sleds to the building of walls.  
A Prince of Lituania nourished a Bear very tenderly, feeding her from his table with his own 
A History.  hand, for he had used her to be familiar in his Court, and to come into his own chamber when he listed, so that she would go abroad into the fields and woods, returning home again of her own accord, and would with her hand or foot rub the King's chamber door to have it opened, when she was hungry; it being locked: it happened that certain young Noblemen conspired the death of this Prince, and came to his chamber door, rubbing it after the custom of the Bear, the King not doubting any evil, and supposing it had been his Bear, opened the door, and they presently slew him.  
There is a fable of a certain wild Bear, of huge stature, which terrified all them that looked upon 
Caelius.  her, the which Pythagoras sent for, and kept to himself, very familiarly using to stroke and milk her; at the length when he was weary of her, he whispered in her ear, and bound her with an oath, that being departed she should never more harm any living thing, which saith the fable, she observed to her dying day. These Bears care not for any thing that is dead, and therefore if a man can hold his breath as if he were dead, they will not harm him; which gave occasion to Esope, to fable of two companions and sworn friends, who travelling together met with a Bear, whereat they being amazed, one of them ran away and got up into a tree; the other fell down and countetfeited himself dead, unto whom the Bear came and smelled at his nostrils and ears for breath, but perceiving none, departed without hurting him: soon after the other friend came down from the tree, and merrily asked his companion what the Bear said in his ear, Marry (quoth he) she warned me that I should never trust such a fugitive friend as thou art, which didst forsake me in my greatest necessity: thus far Aesop.  
They will bury one another being dead, as Tzetzes affirmeth, and it is received in many Nations, 
Varrinus.  that children have been nursed by Bears: Paris thrown out of the City, was nourished by a Bear. There is in France a Noble house of the Vrsons, whose first founder is reported to have been certain years together nourished by a Bear, and for that cause was called Vison: and some affirm, that Arcesius was so, being deceived by the name of his mother who was called Arctos, a Bear: as among the Latins was V●sula. And it is reported in the year of our Lord 1274. that the Concubine of 
Sebab. Frank.  Pope Nicholas (being with child as was supposed) brought forth a young Bear, which she did not by any unlawful copulation with such a beast, but only with the most holy Pope; and conceived such a creature, by strength of imagination, lying in his Palace, where she saw the pictures of many Bears; so that the holy Father being first put in good hope of a son, and afterward seeing this monster (like himself, Rev. 13.) for anger and shame defaced all his pictures of those beasts. There is a mountain called the Mountain of Bears in Cyzicus, betwixt Chersonesus and Propontus; so called, because as some have affirmed, Helice and Cynosu●a were turned into Bears in that place, but the reason is more probable, because it was full of Bears, or else because it was so high that it seemed to touch the Bea●-star.  
There is a Constellation called the Bear in the figure of seven Stars like a Cart, whereof four stand in the place of the wheels, and three in the ro●m of Horses. The Septentrions call them Triones, 
Higinus.  that is yoked Oxen. But there are two Bears, a greater and a lesser. The greater is called calisto, after the name of Lycaon's daughter, who reigned in Arcadia, whereof many give divers reasons. For they say calisto was a companion of Diana, and used to hunt with her being very like unto her, and one day jupiter came to her in the likeness of Diana, and deflowered her, and when she was with child, Diana asked how that happened, to whom calisto answered, that it happened by her fact: wherewith the Goddess being angry, turned her into a Bear, in which shape she brought forth Arcas, and they both wandering in the Woods, were taken and brought for a present unto Lycaon her father: And upon a day, the Bear being ignorant of the law, entered into the Temple of Jupiter Lycaeus, and her son followed her, for which the Arcadians would have slain them both, but jupiter in pity of them took them both into Heaven, and placed them among the Stars.  
Other say that calisto was turned into a Bear by juno, whom afterward Diana slew, and coming to knowledge that it was calisto, she placed her for a sign in Heaven, which is called Vrsa Major, the great Bear; which before that time was called Hamaxa; but the reason of these fables is rendered by Palaephatus, because that calisto going into a Bear's den, was by the Bear devoured, and so her foolish companions seeing none come forth but the Bear, fond imagined that the Virgin was turned into a Bear.  
There is another Constellation next to the great Bear, called Arctophylax, Boötes, or the little Bear, in whose girdle is a bright Star called Arcturus, and from this constellation of Bears, cometh the denomination of the Arctique and Antarctique pole. Other▪ affirm, that the two Bears were Helice and Cynosura, the two Nurses of jupiter, because sometime they are so named; the cause whereof is apparent in the Greek tongue, for Helice is a Star, having as it were a tail rolled up, and Cynosura, a tail at length like a Dog: They are also nourished for sport for as their bodies do in one sort resemble Apes, so do also their dispositions, being apt to sundry gestures and pastimes, lying upon their backs, and turning their hands and feet, rock themselves upon them as a woman rocketh her child in a cradle; but principally for fight: for which occasion they were preserved of old time by the Romans: For when Messala was Consul, Aenobarb●s Domitian presented in one ring or circle, an hundred Bears, and so many hunters with them.  
— Rabido nec proditus ore  
Fumantem hasum vivi te 〈…〉 ursi,  
Sit placidus licet, & lambat digi 〈…〉 manusque:  
Si dolour & bilis, si justa coegerit ira,  
Vrsus erit, 〈◊〉 dentes in pelle fatiges.  
They will not willingly fight with a man, although men may do it without hurt, for if they anoint or sprinkle the months of Lions or Bears with Vitriol or Copperas, it will so bind their chape together, that they shall not be able to bite, which caused Martial to write thus:  
Praeceps▪ sanguinea dum se rotat ursus arena,  
Implicitam visco per 〈…〉 ille fugam.  
Splendida jam tecto cessent venabula ferro:  
Nec volet excussa lancea torta manu.  
Deprenda● vacuo venator in aere praedam,  
Si 〈◊〉 feras aucupis arte placet.  
Alexander had a certain Indian Dog given unto him, to whom was put a Boar and a Bear to fight withal, but he disdaining them, would not once regard them, but when a Lion came, he rose up and fought with him. Bears, they will fight with Bulls, Dogs, and Horses: when they fight with 
Fight of Bears.  Bulls, they take them by their horns, and so with the weight of their body, they weary and press the beast, until they may easily slay him: and this fight is for the most part on his pack. A Rhinoceros set on by a Bear in a public spectacle at ●ome, did easily cast him off from the hold he had on his horn. She doth not adventure on a wild Boar, except the Boar be asleep, or not seeing her. There is also a mortal hatred betwixt a Horse and a Bear, for they know one another at the first sight; and prepare to combat, which they rather act by policy then by strength: The Bear falling flat on his back the Horse leaping on the Bear, which pulleth at his guts with her fore-feet-nails, and is by the heels of the Horse wounded to death, if he strike the Bear upon his head. Also Bears fear a Sea-calf, and will not fight with them if they can be avoided, for they know they shall be overcome.  
Great is the fierceness of a Bear, as appeareth by holy Scripture, Hos. 13. I will meet them as a Bear robbed of her whelps (saith the Lord) and will tear in pieces their froward heart: And Chusai telleth Absalon, 2 Sam. 17. Thou knowest that thy Father and the men that be with him be most valiant and fierce, like a she Bear robbed of her Whelps: for a she Bear is more courageous than a male.  
There is a filthy Nation of men called Taifah, who are given unto a Sodomitical buggery, to commit uncleanness man with man, and especially with young boys; but if any of them take a wild Boar, or kill a Bear, he shall be exempted from this kind of beastly impudicity. Heliogabalus was wont to shut up his drunken friends together, and suddenly in the night would put in among them Bears, Wolves, Lions, and Leopards, muzzled and disarmed, so that when they did awake, they should find such chamber-fellows, as they could not behold (if darkness did not blind them) without singular terror; whereby many of them fell into 'swounds, sickness, ecstasy and madness.  
Vitoldus' King of Lituania, kept certain Bears of purpose, to whom he cast all persons which spoke 
Aeneas Sil.  against his tyranny, putting them first of all into Bear's skins; whose cruelty was so great, that if he had commanded any of them to hang themselves, they would rather obey him then endure the terror of his indignation: In like sort did Alexander Pheraeus deal with his subjects, as is reported by Textor. Valentinianus the Emperor nourished two Bears devourers of men, one of them called golden Mica, the other Innocentia; which he lodged near his own Chamber: at length after many slaughters of men, he let Innocentia go loose in the Woods for her good deserts, in bringing so many people to their funerals.  
There are many natural operations in Bears. Pliny reporteth, that if a woman be in sore travail 
Secrets observed of Bears.  of childbirth, let a stone or arrow which hath killed a Man, a Bear or a Boar, be thrown over the house wherein the woman is, and she shall be eased of her pain. There is a small worm called Volvox, 
Columella.  which eateth the Vine-branches when they are young, but if the Vine-sickles be anointed with Bear's blood, that worm will never hurt them. If the blood or grease of a Bear be set under a bed, it will draw unto it all the fleas, and so kill them by cleaving thereunto. But the virtues medicinal 
Arnoldus. Virtues medicinal.  are very many: and the first of all, the blood cureth all manner of Bunches and Apostumes in the flesh, and bringeth hair upon the eyelids if the bare place be anointed therewith.  
The fat of a Lion is most hot and dry, and next to a Lions, a Leopards; next to a Leopards, a Bears; and next to a Bears, a Bulls. The later Physicians use to cure convulsed and distracted parts, spots, and tumours in the body. It also helpeth the pain in the loins, if the sick part be anointed therewith, and all Ulcers in the legs or shins, when a Plaster is made thereof with Bole-Armorick. Also the Ulcers of the feet, mingled with Allom. It is sovereign against the falling of the hair, compounded with wild roses. The Staniards burn the brain of Bears when they die in any public sports, holding them venomous, because being drunk, they drive a man to be as mad as a Bear; and the like is reported of the heart of a Lion, and the brain of a Cat. The right eye of a Bear dried to powder, and hung about children's necks in a little bag, driveth away the terror of dreams, and both the eyes whole, bound to a man's left arm, easeth a quartain Ague.  
The Liver of a Sow, a Lamb, and a Bear put together, and trod to powder under ones shoes easeeth and defendeth Cripples from inflammation: the gall being preserved and warmed in water, delivereth the body from cold, when all other medicine falleth. Some give it mixed with water, to them that are bitten with a mad Dog, holding it for a singular remedy, if the party can fast three days before. It is also given against the Palsy, the King's Evil, the Falling-sickness, an old Cough, the Inflammation of the Eyes, the running of the Ears, the difficulty of Urine, and delivery in Childbirth, the Hemorrhoides, the weakness of the Back. The stones in a Perfume are good against the Falling evil, and the Palsy; and that women may go their full time, they make Annulets of Bears nails, and cause them to wear them all the time they are with child.   

Of the BEAVER Male and Female.  
A Beaver is called in Greek, Castor; in Latin, Fiber; in Italian, Bivarro, or Bivero, and Ilcastoreo; 
Of the name, Silvaticus.  in Spanish, Castor; in French, Bieure, and sometime Castor; in Illyrian, Bobr; in german, Biber: all which words at the first sight seem to be derived from the Latin: There is no certain word for it in Hebrew: in Arabia it is called Albednester: it is also called in Latin, Canis Ponticus, but Canis Fluviatilis, is another Beast, as we shall manifest in the succeeding discourse of an Otter: and the reason why in Latin it is called Fiber, is, because (as Varro saith) it covereth the sides, banks, or extremities 
The notation of Fiber from the Latin. The notation of the Greek word Castor. What manner of Beast a Beaver is.  of the river, as the extremities or laps of the ear and liver are called Fibrae, and the skirts of garments Fimbriae: but the reason why the Grecians call it Castor, is not as the Latins have supposed, because it biteth off his own stones, quasi castandro seipsum, as shall be manifested soon after, but of Castrando, because for the stones thereof it is hunted and killed; or rather of Gaster, signifying a belly, for that the body is long and almost all belly; or rather because of the colour & ill savour thereof.  
Their quantity is not much 
Their several parts. Silvius. Bellonius.  bigger than a Country Dog, their head short, their ears very small and round, their teeth very long▪ the under teeth standing out beyond their li●s three fingers breadth, and the upper about half a finger▪ being very broad, crooked, strong and sharp, standing; or growing double very deep in their mouth, bending compass like the edge of an Axe, and their colour yellowish red, where with they defend themselves against beasts, take fishes as it were upon books, and will g●aw in sunder trees as big as a man's thigh: they have also grinding teeth very sharp, wherein are certain wrinkles or folds, 〈◊〉 that they seem to be made for grinding some hard substance, for with them they eat the rinds or bark of trees; wherefore the biting of this beast is very deep, being able to 〈◊〉 a 〈…〉 the hardest bones, and commonly 〈…〉 ever loseth his hold, until he feeleth his teeth g 〈…〉 one against ●other. Plioy and Solinus affirm, that the 〈…〉 son so bitten cannot be cured, except he hear the rashing of the teeth; which take to be an opinion without truth.  
This tail he useth for a stern when he swimmeth after fish to catch them. There hath been taken of them whose tails have weighed four pound weight, and they are accounted a very delicate dish; for being dressed they eat like Barbles: they are used by the Lotharingians and Savoyans for meat allowed to be eaten on fish-days, although the body that beareth 
Bellonius.  them be flesh and unclean for food. The manner of their dressing is, first roasting, and afterward seething in an open pot, that so the evil vapour may go away, and some in pottage made with Saffron; other with Ginger, and many with Brine; it is certain that the tail and forefeet taste very sweet, from whence came the Proverb, That sweet is that fish, which is not fish at all.  
These beasts use to build them Caves or Dens near the Waters, so as the Water may come into 
Their building of Dens.  them, or else they may quickly leap into the water, and their wit or natural invention in building of their Caves is most wonderful: for you must understand that in the night time they go to land, and there with their teeth gnaw down boughs and trees which they likewise bite very short fitting their purpose, and so being busied about this work, they will often look up to the tree when they perceive it almost asunder, thereby to discern when it is ready to fall, lest it might light upon their own pates: the tree being down and prepared, they take one of the oldest of their company, whose teeth could not be used for the cutting, (or as others say, they constrain some strange Beaver whom they meet withal) to fall flat on his back (as before you have heard the Badgers do) and upon his belly lad they all their timber, which they so ingeniously work and fasten into the compass of his legs that it may not fall, and so the residue by the tail, draw him to the water side, where these buildings are to be framed: and this the rather seemeth to be true, because there have been some 
Albertus. Olaus Mag.  such taken, that had no hair on their backs, but were peeled; which being espied by the hunters, in pity of their slavery, or bondage, they have let them go away free.  
These beasts are so constant in their purpose, that they will never change the tree that they have once chosen to build withal, how long time so ever they spend in biting down the same; it is likewise to be observed; that they never go to the same, during the time of their labour, but in one and 
Albertus.  the same path, and so in the same return to the water again. When they have thus brought their wood together, then dig they a hole or ditch in the bank side, where they underset the earth to 
A secret.  bear it up from falling, with the aforesaid timber; and so they proceed, making two or three rooms like several chambers, one above another, to the intent that if the water rise they may go further, and if it fall they may descend unto it. And as the husbandmen of Egypt do observe the buildings of the Crocodile, so do the inhabitants of the Country where they breed, observe the Beavers, that when they build high, they may expect an inundation, and sow on the Mountains; and when they build low, they look for a calm or drought, and plow the valleys. There is nothing so worthy 〈◊〉 this beast as his stones, for they are much sought after and desired by all Merchants, so that they will give for them any great price.  
There is both in male and female, certain bunches under their belly as great as great as a Goose's egg, which some have unskilfully taken for their code; 〈◊〉 between these is the secret or priv 〈…〉 part of both sexes; which tumors or bunches are nothing else, but a little fleshy bag within a little thin skin, in the middle whereof is a hole or passage, out of the which the beast sucketh a certain liquor, and afterward therewith anointeth every part of her body that she can reach with her tongue. Now it is very 
The cod or stones of the beast. Rondoletius.  plain that these bunches are not their cod; for these reasons; Because that there is no passage either of the seed into them, or from them into the yard: Besides, their stones are found within their body; neither ought this to seem strange, seeing that Hares have the like bunches, and also the Moschus or Musk-cat: the female hath but one passage for all her excrements, and to conceive or bring forth young ones.  
It hath been an opinion of some, that when a Beaver is hunted and is in danger to be taken, she biteth off her own stones, knowing that for them only her life is sought, which caused Alciatus to make this Emblem,  
Et pedibus segnis, tumida & propendulus alvo; 
The Beaver doth not bite off her own stones.   
Hac tamen insidias effugit arte fiber:  
Mordicus ipse sibi medicata virilia vellit:  
Atque abjicit sess gnarus ob illa peti.  
Hujus ab exemplo disces non parcere rebus,  
Et vitam ut redimas hostibus aera dare.  
Teaching by the example of a Beaver, to give our purse to thiefs, rather than our lives, and by our wealth to redeem our danger, for by this means the Beaver often escapeth. There have been many of them found that wanted stones, which gave some strength to this error, but this was exploded in ancient time for a fable; and in this and all other honest discourses of any part of Philosophy, the only mark whereat every good student and professor ought to aim, must be verity and not tales; wherein many of the ancient have greatly offended (as is manifested by Marcellus Virgilius) especially Plato: and this poison hath also crept into and corrupted the whole body of Religion. The egyptians in the opinion of the aforesaid Castration, when they will signify a man that hurteth himself, they picture a Beaver biting off his own stones. But this is most false, as by Sertius, Plinius, 
Herus. An emblem.  Dioscorides; and Albertus, is manifested. First, because their stones are very small, and so placed in their body as are a Boars, and therefore impossible for them to touch or come by them. Secondly; they cleave so fast unto their back, that they cannot be taken away but the beast must of necessity lose his life; and therefore ridiculous is their relation, who likewise affirm, that when it is hunted (having formerly bitten off his stones) that he standeth upright and showeth the hunters that he hath none for them, and therefore his death cannot profit them, by means whereof they are averted and seek for another.  
These Beavers eat fish, fruits, and the bitter rinds of trees, which are unto them most delicate, 
Their food;  especially Aldern, Poplar, and Willow; whereupon it is proverbially said, of one that serveth another for gain: Sic me subes quotidie ut fiber salicem; you love me as the Beaver doth the Willow, which eateth the bark and destroyeth the tree.  
They are taken for their skins, tails, and cod, and that many ways; and first of all when their 
Thetr cause of taking.  Calves are found, there is made a great hole or breach therein, whereinto is put a little Dog, which the beast espying, flieth to the end of her den, and there defendeth herself by her teeth, till all her structure or building be razed, and she laid open to her enemies, who with such instruments as they have preset, beat her to death: some affirm that she rouzeth up her body, and by the strong savour of 
A secret.  her stones she driveth away the Dogs; which may be probable, if the stones could be seen. These Dogs are the same which hunt wild fowl and Otters.  
It is reported that in Prussia they take them in bow-nets, baited with the rind of trees, whereinto 
Agricola.  they enter for the food, but being entrapped cannot go forth again. They cannot dive long time under water but must put up their heads for breath, which being espied by them that beset them, they kill them with gunshot, or pierce them with Otters spears, so that one would think seeing such a one in the water, that it was some hairy kind of fish; and his nature is, if he hear any noise to put his head above water, whereby he is discovered and loseth his life. His skin is precious in Polonia, either for garment, or for Gloves, but not so precious as an Otters, yet it is used for the edging of all other fur garments, making the best show and enduring longest; they are best that are blackest, and of the bellies which are like felt wool, they make caps and stockings against rain and foul weather.  
The medicinal virtues of this beast are in the skin, the urine, the gall and the cod: and first, a 
The medicina virtues. Albertus. A●tius. Pliny.  garment made of the skins, is good for a Paralytic person; and the skins burned with dry Onions and liquid pitch, stayeth the bleeding of the nose, and being put into the soles of shoes easeth the Gout. The urine preserved in the bladder, is an antidote against poison: and the gall is profitable for many things, but especially being turned into a glue it helpeth the falling evil. The genitals of a Beaver are called by the Physicians Castoreum, and therefore we will in this discourse use 
Pliny.  that word for expressing the nature, qualities, remedies, and miraculous operation thereof, wherefore they must be very warily and skilfully taken forth, for there is in a little skin compassing them about a certain sweet humour (called Humour Melleus) and with that they must be cut out, the utter skin being cut asunder to make the more easy entrance, and the Apothecaries use to take all the fat about them, which they put into the oil of the Castoreum, and sell it unto fishermen to make bait for fishes. The females have stones or Castoreum, as well as the males, but very small ones. Now you must take great heed to the choice of your Beaver, and then to the stones which must grow from one root conjoined, otherwise they are not precious, and the beast must neither be a young one nor one very old, but in the mean betwixt both, being in vigour and perfection of strength.  
The Beavers of Spain yield not such virtuous Castoreum as they of Pontus, and therefore if it be 
Hermolaus. 〈…〉 up 〈◊〉 of Castoreum.  possible, take a Pontic Beaver, next one of Gallatia, and lastly of afric. Some do corrupt them putting into their skin Gum and Ammoniack with blood, other take the reins of the beast, and so make the Castoreum very big, which in itself is but small. This beast hath two bladders, which I remember not are in any other living creature, and you must beware that none of these be joined to the Castoreum. You may know if it be mingled with Ammoniack by the taste, for although the colour be like, yet is the savour different. Platearius showeth, that some adulterate Castoreum, by taking off his skin, or some cod newly taken forth of another beast, filling it with blood, sinews and the powder of Castoreum, that so it may not want his strong smell or favour: other fill it with earth and blood: other with blood, rosin, gum, sinews and pepper, to make it taste sharp: but this is a falsification discernible, and of this sort is the Castoreum which is sold in Venice, as Brasovala affirmeth: and the most of them sold at this day are bigger than the true Castoreum, for the just weight of the right stones is not above twelve ounces and a half, one of them being bigger than the other, being six fingers breadth long, and four in breadth. Now the substance contained in the bag is yellowish, solid like wax, and sticking like glue, not sharp and cracking betwixt the teeth (as the counterfeit is). These stones are of a strong and stinking savour, such as is not in any other, but not rotten and sharp, as Grammarians affirm; yet I have smelled of it dried, which was not unpleasant, and things once seasoned with the savour thereof, will ever taste of it, although they have not touched it, but lie covered with it in the same box or pot; and therefore the Castoreum of Persia is counterfeit, which hath no such smell, for if a man smell to the right Castoreum, it will draw blood out of his nose.  
After it is taken forth from the beast, it must be hung up in some place to be dried in the shadow, and when it is dry, it is soft and white: it will continue it strength six years, and some say seven; the Persians affirm, that their Castoreum will hold his virtue ten years, which is as false as the matter they speak of is counterfeit. Archigenes wrote a whole book of the virtue of this Castoreum, whereunto they may resort, that require an exact and full declaration of all his medicinal operations: it shall only be our purpose, to touch some general heads, and not to enter into a particular discovery thereof.  
Being so dried as is declared, it must be warily used, for it falleth out herein as in other medicinal subjects, that ignorance turneth a curing herb or substance, into a venomous and destructive quality; therefore we will first of all set down the dangers to be avoided, and afterward some particular cures that come by the right use of it. Therefore it must be understood that there is poison 
The dangers in the use of Castoreum. Servius.  in it, not naturally, but by accident, as may be in any other good and wholesome matter: and that especially in the smell or savour thereof, whereunto if a woman with child do smell, it will kill the child unborn and cause abortment; for a woman's womb is like a creature, nourished with good favours, and destroyed with evil: therefore burning of feathers, shoe-soles, woollen clothes, pitch, Galbanum, gum, onions, and garlic is noisome to them. It may be corrupted not only as is before declared; but also, if it be shut up close without vent into pure air, when it is hanged up to be dried, or if the bag be kept moist, so that it cannot dry; and it is true (as Avicen saith) that if it: be used being so corrupted, it killeth within a day's space, driving one into madness, making the sick person continually to hold forth his tongue, and infecting him with a Fever by inflaming the body, losing the continuity of the parts, through sharp vapours arising from the stomach: and for a proof that it will inflame, if you take a little of it mingled with oil, and rub upon any part of the body, or upon your nail, you shall feel it.  
But there is also a remedy for it being corrupted; namely, Ass' milk mingled with some sharp syrup of Citron, or if need require, drink a dram of Philons' Antidote at the most; or take butter and sweet water which will cause vomit, and vomit therewith so long, as you feel the savour of the stone, and afterward take syrup of Limmons or Citrons: and some affirm upon experience, that two penny weight of Coriander-seed, scorched in the fire, is a present remedy for this evil. And it is most strange, that seeing it is in greatest strength, when the favour is hottest, which is very displeasing to a man's nature in outward appearance, yet doth it never harm a man taken inwardly, (being pure and rightly compounded) if the person be without a Fever, for in that case only it doth hurt inwardly, otherwise apply it to a moist body lacking refrigeration, or to a cold body wanting excalfaction, or to a cold and moist body, you shall perceive an evident commodity thereby, if there be no Fever: and yet it hath profited many where the Fever hath not been over hot, as in Ecstasies and Lethargies, ministered with white Pepper, and Melicrate, and with Rose cakes laid to the neck or head. The same virtues it hath being outwardly applied and mingled with oil, if the bodies be in any heat, and purely without oil, if the body be cold, for in heating it holdeth the third degree, and in drying the second. The manner how it is to be administered is in drink, for the most part, the sweet liquor being taken from it, and the little skins appearing therein cleansed away, and so it hath among many other these operations following. Drunk with Vinegar, it is good against all venom of Serpents, and against the Chameleon, but with this difference, against the Scorpion with wine, against Spiders with sweet water, against the Lizzards with Myrtite, against Dipsas and Cerastes, with Oponax, or wine made of Rew, and against other-Serpents with wine simply. Take of every one two drams, for a cold take it a scruple and a half in four cups of wine, used 
Castoreoque gravi mulier scpita recumbit.  with Laudanum, it cureth the Fistulaes' and Ulcers, provoking sneezing by smelling to it; procureth sleep, they being anointed with it; Maiden-weed and Conserve of Roses, and being drunk in water, helpeth Frenzy, and with the Roses and Maiden-weed aforesaid, easeth headache; being laid to the head like a plaster, it cureth all cold and windy affections therein; or if one draw in the smoke of it perfumed, though the pain be from the mother's womb, and given in three cups of sweet Vinegar fasting, it helpeth the Falling sickness, but if the person have often fits, the same given in a clyster, giveth great ease: Then must the quantity be two drams of Castoreum, one sextary of honey and oil, and the like quantity of water, but in the fit it helpeth with Vinegar by smelling to it. It helpeth the Palsy, taken in Rew or wine, sod in Rew, so also all heart trembling, ache in the stomach, and quaking of the sinews. It being infused into them that lie in Lethargies with Vinegar and Conserve of Roses doth presently awake them, for it strengtheneth the brain, and moveth sternutation. It helpeth oblivion coming by reason of sickness, the party being first purged with Hiera Ruffi, Castoreum, with oil bound to the hinder part of the head, and afterward a dram drunk with M 〈…〉 rate, also taken with oil, cureth all Convulsion proceeding of cold humours, if the Convulsion be full and perfect, and not temporal or in some particular member, which may come to pass in any sickness.  
The same mixed with honey helpeth the clearness of the eyes, and their inflammations; likewise used with the juice of Popy, and infused to the ears, or mixed with honey, helpeth all pains in them. With the seed of Hemlocks beaten in Vinegar, it sharneth the sense of hearing, if the cause be cold, and it cureth toothache infused into that ear with oil on which side the pain resteth; for Hypocrates sent unto the wife of Aspasius (complaining of the pain in her cheek and teeth) a little Castoreum with Pepper, advising her to hold it in her mouth betwixt her teeth. A perfume of it drawn up into the head and stomach, easeth the pains of the lights and entrails, and given to them that sigh much with sweet Vinegar fasting, it recovereth them. It easeth the Cough, and distillations of rheum from the head to the stomach, taken with the juice of black Popy. It is preservative against inflammations and pains in the guts or belly (although the belly be swollen with cold windy humours) being drunk with Vinegar, or Oyxycrate; it easeth the Colic being given with Annis beaten small, and two spoonfuls of sweet water; and it is found by experiment, that when a horse cannot make water, let him be covered over with his cloth, and then put underneath him a fire of coals, wherein make a perfume with that Castoreum till the Horse's belly and cod smell 
Vegetius.  thereof, then taking away the coals, walk the horse up and down covered, and he will presently stale.  
To soften the belly they use Castoreum with sweet water two drams, and if it be not forcible enough, they take the root of a set Cucumber one dram, and the some of Salt Peter two drams. It is also used with the juice of Withy and decoction of Vinegar applied to the reins and genital parts like a plaster against the Gonorrhaean passion. It will stir up a woman's monthly courses, and cause an easy travail, two drams being drunk in water with pennyroyal. And if a Woman with child go 
A secret:  over a Beaver, she will suffer abortment; and Hypocrates affirmeth, that a perfume made with Castoreum, Asaph's dung, and Swine's grease, openeth a closed womb.  
There is an Antidote called Diacostu, made of this Castoreum, good against the Megrim, Falling sickness, Apoplexies, Palsies, and weakness of limbs, as may be seen in Myrepsus: against the impotency of the tongue, trembling of the members, and other such infirmities. These virtues of a 
A miraculous History of a Monster.  Beaver thus described, I will conclude this discourse with a History of a strange beast like unto this, related by Dunranus Campus-bellus (a noble Knight) who affirmed, that there are in Arcadia, seven great lakes some 30 miles' compass, and some less, whereof one is called Garloil, out of which in Anno 1510 about the midst of Summer, in a morning came a beast about the bigness of a water Dog, having feet like a Goose, who with his tail easily threw down small trees, and presently with a swift pace he made after some men that he saw, and with three strokes he likewise overthrew three of them, the residue climbing up into trees escaped, and the beast without any long tarrying, returned back again into the water, which beast hath at other times been seen, and it is observed, that this appearance of the Monster, did give warning of some strange evils upon the Land: which story is recorded by Hector Boethius.   

Of the BISON.  
This Bison is called Taurus Paeonicus, the Paeonian. Bull, whereof I find two kinds, one of greater, and 
Several kinds.  another of lesser size, called the Scotian, or Calydonian Bison, whereof you shall see the picture and qualities at the foot of this History.  
The greater is as big as any Bull or Ox, being maned about the neck and back like a Lion, and 
The great Bison. The several parts.  hath hair hanging down under his chin or nether lip like a large beard: and a rising or little ridge down along his face, beginning at the height of his head, and continuing to his nose very hairy; his horns great and very sharp, yet turning up towards his back, and at the points hooked like the wild Goats of the Alps, but much greater: they are black of colour, and with them through the admirable strength of his neck can he toss into the air, a horse and horseman both together. They 
The strength of this Beast. The quantity of Bison. The strength of their tongue.  are as big as the Dextarii which are the greatest Stallions of Italy. Their face looketh downward, and they have a strange strength in their tongue, for by licking they grate like a file any indifferent hard substance, but especially they can therewith draw unto them any man or beast of inferior condition, whom by licking they wound to death.  
Their hair is red, yellow, or black, their eyes very great and terrible; they smell like a Moschus or Musk-cat, and their mane reacheth over their shoulders, shaking it irefully when he brayeth; their face or forehead very broad, especially betwixt their horns, for Sigismond King of Polonia, having killed one of them in hunting, stood betwixt his horns, with two other men not much lesser in quantity then himself, who was a goodly well proportioned and personal Prince.  
There are two bunches on his back, the former near his shoulders, which is the higher, and the other near the rump, which is somewhat lower. I have seen the horns of a Bison, which was in the hands of a Goldsmith to tip with silver and gilt, that it might be fit to drink in: it did bend like the talon of an Eagle or Gryphin, or some ravenous bird. The flesh in Summer time is most 
The flesh of this Beast. Bonarus. Baro.  fat, but it tasteth so much of wild Garlic, or Ramsens, that it is not pleasant to eat, being full of small veins and strings, and is accounted a noble and strong kind of flesh: the blood is the most purest in the world, excelling in colour any purple, and yet for all that it is so hot, that being let forth when the Beast dyeth, within two hours' space it putrefieth, and the flesh itself in the coldest Winter will not keep sweet many hours, by reason of the immoderate heat thereof, if the Hunter do not after the fall of the beast, separate from it the entrails: and which is most strange of all, being pierced alive with any hunting spear, dart, or sword, the weapon by the heat of the body 
A secret in the inward heat of this beast.  is made so weak and soluble, that it cometh forth as flexible as lead: and to conclude, it is a most noble and fierce spirited b●ast, never afraid, or yielding till breath faileth, neither can he be taken with any nets or gins, until they be thoroughly wearied: wherefore they which hunt him, must 
Their hunting  be very strong, nimble and skilful men, or else that sport will be their own undoing and overthrow. 
Sigism. Bars.   
Therefore when they go to hunt this Bison, they choose a place replenished with large trees, neither so great that they cannot easily wind about them; nor so little that they shall not be able to cover their bodies from the horn or tongue of the beast: behind which the hunter's place themselves out of sight: and then the Dogs rouse up the beast, driving him to that place where the hunters stand; whom the beast first espieth, to him he maketh force, who must warily keep the tree for his shield, and with his spear wound him where he can, who will not fall without many mortal strokes, but wax more and more eager, not only with horn but with tongue, for if he can but apprehend any part of the hunter's garment with his tongue, he loseth no hold but draweth him unto him, and with his horn and feet killeth him: but if the fight be long, and so the hunter wearied and out of breath, then doth he cast a red cap unto the beast, who maketh at it with head and feet, never leaving till it be all in pieces; and if another come to help him as hunters must, if they will return alive, then shall he easily draw the beast to combat, and forsake the first man, if he cry Lu-lu-lu.  
Pausanias showeth how these Bison are taken alive, in this sort. The hunters (faith he) choose out 
In Phocicis. How B 〈…〉 on's are taken alive.  some steep and slippery down hill, whereupon they lay skins of beasts newly taken off, and if they want such, then anoint they old skins with oil, and so leave them spread upon those steeping or bending passages; then raise they the beasts, and with Dogs and other means on horseback drive them along to the places where they laid their hides, and as soon as they come upon the skins they slip and fall down, rolling headlong till they come into the valleys, from whence they constrain them back again some other way, three or four times a day, making them fall down the hills as aforesaid, and so wearying them with continual hunting, and fasting. At the last they come unto them, when they are no more able to rise for faintness, and give them Pine-apples taken out of the shells, (for with that meat are they delighted) and so while they eagerly feed and lie weary on the ground, they intoil them in bands and manacles, and lead them away alive. The medicines coming from 
The medicines not known.  this beast may be conjectured to be more forcible, then of common and ordinary Oxen, but because they were not known to the Grecians and Arabians, and we find nothing recorded thereof; we will conclude the story of this great Bison, with good opinion of the virtues, though we are not able to learn or discover them to others.   

Of the white SCOTIAN BISON.  
 
IN the Woods of Scotland, called Callender or Caldar, and in ancient time Calydonia, which reacheth 
Places where these Bison abide.  from Monteth and Erunal, unto Atholia and Loqubabria, there are bred white Oxen, maned about the neck like a Lion, but in other parts like ordinary and common Oxen. This wood was once full of them, but now they are all slain, except in that part which is called Cummirnald. This beast is so hateful and fearful of mankind, that it will not feed of that grass or those herbs, whereof he favoureth 
The nature of this Bison.  a man hath touched, no not for many days together; and if by art or policy they happen to be taken alive, they will die with very sullen grief. If they meet a man, presently they make force at him, fearing neither Dogs, Spears, nor other weapons. Their flesh is very pleasant, though full of sinews, and very acceptable to the greatest Nobles, for which cause they are grown to a small number; their qualities being like to the former beast, excepting their colour and beard, I will term them a white Calydonian, or Scotian BISON.   

BONASUS, the figure of the Head and Horns.  
The head of this beast is like the head of an Ox or Bull his horns bending round to the sides of the 
His parts.  cheek, by reason whereof he hath no defence by them, neither can a man be hurt that is cast upon them. His neck is very thick with a large mane, from his eyes down to his shoulders in length like 
Aristotle.  an Horses, but the hair thereof is much softer, and lieth more smoothly, the uppermost hairs being harsher, and the undermost softer like wool. Their colour betwixt red and ash colour, but black and yellow appeareth not in them. They have no upper teeth, in this point resembling an Ox and other horned beasts; their horns being in compass about nine inches and somewhat more, are very smooth and black like varnish. Their voice is like the voice of an Ox, their legs all hairy, and their feet cloven, their tail too short for the other members of the body like a Bugles, their back stretched out at length, is as long as a seat for seven men; their flesh is very sweet, for which cause he is much sought for in hunting; he will with his feet dig up the ground like an Ox or Bull in his rage; 
His flesh, and d 〈…〉 n to anges. His light in flying. The secret operation of his dung.  when he is once struck, he flieth away, fight with his heels backward; and whereas nature hath denied him the benefit of horns, which other beasts have, so that he is only adorned and not armed by those weapons, like a Soldier that cannot draw forth his Sword; she hath given him the secret operation of his dung, which in his chase he casteth forth of his body so plentifully upon the Dogs or other that pursue him, by the space of four paces backward, that he stayeth their course, and the heat of his dung is so admirable, that it scorcheth or burneth the hair or skin of any beasts or men that hunt him: neither hath this ●ime such virtuous operation at any other time, but only when the beast flieth, being hunted and pursued for life, at other times it lying quiet, there is no such virtue therein: neither aught this to seem incredible, seeing many other beasts in their chase, have the like or at the least do then eject their excrement more plentifully and noisomly then at other 
The reason of the heat and operation of their excrement.  times: as the Cuttell-fish, for when in chase the entrails are heated, and the passage somewhat restrained, so that the holding in of breath breedeth more wind in the guts, it may very naturally chance, the excrement being with the enclosed wind and heat sent forth by violent eruption, that it may fly far backward, and also burn as aforesaid. These beasts Calf in the Mountains, and before that 
Their place and succour for Calving.  time cometh she chooseth a place, which she walleth in with the abundance of her own dung, so high as it may cover her young one, for there is no beast that is naturally so full of excrement as a Bonasus. Their ears are very broad as the Poet saith, Patulae camuris sub cornibus aures, broad ears, under crooked winding blunt horns; the skin is so large, that it hath covered a good part of a house, the inward colour whereof is like the earth whereon the beast did use to feed. That excellent Physician of England John Cay, did send me the head of this beast, with this description, in an Epistle, saying.  
I Send unto thee the head of a great wild beast, the bare mouth and the bones supporters of the 
The relation of John Cay a Doctor of Physic in Englan●.  horns being very weighty, and therefore bearing up some like heavy burden, the horns are recurved and bending backward, so that they do not spire directly downward but rather forward, though in a crooked manner, which because it could not appear forward, as they do when the beast is alive, therefore they are described turning on the one side: the space betwixt the horns or breadth of the forehead, is three Roman palms and a half; the length of the horns, three palms one finger and a half; and their compass where they are joined to the head, is one foot one palm and a half. In the Castle of Warwick where are preserved the Armour and Spear of one Earl Guy of Warwick a most valiant strong man, I have seen the head of a beast not unlike to this, saving that if the bones whereon the horns grow should be joined together, then would the horns be longer, and of another crooked fashion. And in the same place there is also the neckbone of the same beast, the compass thereof is at the least three Roman feet two palms and a half, whereunto I may also add that shoulder-blade which hangeth on the North gate of the City of Coventry, being in the lowest part three foot broad and two fingers, and four foot long and two palms: and the compass of the arm hole wherein the shoulder is joined, is three foot and one palm, and the whole compass of them both in breadth and length is eleven foot one palm and a half.  
In the Chapel of the said great Guy, distant from Warwick about one thousand paces (or a mile) there hangeth a rib of this beast (as I suppose) the compass whereof in the smallest place is three palms, and in length it is six foot and a half the rib is dry and rotten in the superficies thereof. The vulgar people affirm, that it is the piece of a Boar, which was slain by Earl Guy; other say, by tradition of their elders, that it is a piece of a wild Cow remaining near Coventry, and did much harm to many people; which latter opinion I embrace, taking it for a Bonasus, who in most things is like a Cow, and therefore some affirm it is an Indian Cow (but ignorantly) because any thing that is not common is usually attributed to some strange Country breed (with an addition to that it most of all resembleth.) Thus far D. Cay.  
Whereunto I assent, holding his conjectures to be very probable, until by the diligent industry of some other, or my own eyesight we may deliver to the world some more assured and perfect knowledge in these kind of beasts. Exhorting in the mean season all learned men, to discover more exactly their present or future knowledge herein, to the high benefit of all them that are diligent students in this part of God's creation.   

Of the BUFF.  
ABuffe is called in Greek, Tarandos; and in Latin, Tarandus; which some have corrupted barbarously, 
Of the name and kind of Buffs.  terming it Parandrus and Pyradus; and I conjecture that it is the same beast, which the Polonians call Tur or Thuro; howsoever other confound this Tarandus with another beast, called Rangifer; and some with a kind of Vrus, which have many properties in common with a Buff, yet my reason, why the Polonian Tur can be no other than a Buff, is, because the head and mouth differeth from those beasts; and also because this is taken in Sarmatia, where the common people call it Daran, or Darau; although the later Writers call it Duran and Durau, and translate it a Bonasus, which can by no means agree with this beast; and the name of Daran is easily derived from Tarandus, or Tarandoes.  
Also that the Polonian Tur should not be a Buff, all that can be objected, is, that the horns thereof are cragged or branched, which thing Pliny attributeth to a Buff: whereunto I answer, that the Ancients did confound a Buff with an Elk, and a Rangifer; for in the description of an Elk they vary, divers times mistaking one for another, by reason that they wrote altogether by report, none of them being seen in their Countries, and therefore may easily be deceived in a Buff, as well as in an Elk. The chief Authors of this opinion have been Sir Thomas Eliot, and Georgius Agricola, with whom I will not contend, nor with any other man that can give better reason: for Pliny maketh a Buff to be a beast proportioned betwixt an Hart and an Ox, of which sort is not a Rangifer, as shall be manifested; and if it be, yet can it never appear that a Rangifer doth change colour like a Buff, as also we will make more evident: So then distinguishing a Buff from a Rangifer, and presuming that the Poloman Thuro, or Tur, is a Buff; we will proceed to his description.  
The head of this beast is like the head of a Hart, and his horns branched or ragged; his body for 
Pliny. The several parts. Silvius. Hesychius. A miracle in his colour.  the most part like a wild Ox's, his hair deep and harsh like a Bears, his hide is so hard and thick, that of it the Scythians make breastplates, which no dart can pierce through. His colour, for the most part, like an Asses, but when he is hunted or feared, he changeth his hue into whatsoever thing he seeth; as among trees he is like them; among green boughs he seemeth green; amongst rocks of stone, he it transmuted into their colour also; as it is generally by most Writers affirmed: as Pliny and Sclinus among the Ancient; Stephanus and Eustathius among the later Writers.  
This indeed is the thing that seemeth most incredible, but there are two reasons which draw me to subscribe hereunto: first, because we see that the face of men and beasts through fear, joy, anger, and other passions, do quickly change; from ruddy to white, from black to pale, and from pale to ruddy again. Now as this beast hath the head of a Hart, so also hath it the fear of a Hart, but in a higher degree; and therefore by secret operation it may easily alter the colour of their hair, as a passion in a reasonable man, may alter the colour of his face.  
The same things are reported by Pliny of a beast in India called Lycaon, as shall be afterward declared; and besides these two, there is no other among creatures covered with hair, that changeth colour. Another reason forcing me to yield hereunto is, that in the Sea a Polypus-fish, and in the earth among creeping things, a Chamaeleon, do also change their colour in like sort and fashion: whereunto it may be replied, that the Chamaeleon and Polypus-fish, are peeled or bare without hair, and therefore may more easily be verse-coloured; but it is a thing impossible in nature, for the hair to receive any tincture from the passions: but I answer, that the same nature can multiply and diminish her power in lesser and smaller Beasts, according to her pleasure, and reserveth an operation for the nails, and feathers of birds, and fins and scales of fishes, making one sort of divers colour from the other: and therefore may and doth as forcibly work in the hairs of a Buff, as in the skin of a Chamaeleon; adding so much more force to transmute them, by how much farther off they stand from the blood, like as an Archer, which setteth his arm and bow higher to shoot farther, and therefore it is worthy observation, that as this beast hath the best defence by her skin above all other, so she hath a weakest and most timorous heart above all other.  
These Buffs are bred in Scythia, and are therefore called Tarandi Scythici; they are also among 
Countries of Buffs.  the Sarmatians, and called Budini, and near Gelonis, and in a part of Poland, in the Duchy of Mazavia, betwixt Oszezke and Garvolyin. And if the Polonian Thuro before mentioned, have a name (whereof I am ignorant) then will I also take that beast for a kind of Bison. In Phrygia there is a 
Stephanus.  territory called Tarandros, and peradventure this beast had his name from that Country, wherein it may be he was first discovered and made known.  
The quantity of this beast, exceedeth not the quantity of a wild Ox, whereunto in all the parts 
The quantity or stature of a Buff. The hide is most profitable to man.  of his body he is most like, except in his head, face, and horns: his legs and hoofs are also like an Ox's. The goodness of his hide is memorable, and desired in all the cold Countries in the world, wherein only these beasts and all other of strong thick hides are found, for the thinnest and most unprofitable skins of beasts, are in the hot and warmer parts of the world: and God hath provided thick, warm, most commodious, and precious covers for those beasts that live farthest from the Sun. Whereupon many take the hides of other beasts for Buff, for being tawed and wrought artificially they make garments of them, as it is daily to be seen in Germany.   

Of the Vulgar BUGIL.  
ABugil is called in Latin, Bubalus; and Buffalus; in French, Beufle; in Spanish, Bufano; in German, 
The several names.  Buffel; and in the Illyrian tongue, Bouwol. The Hebrews have no proper word for it, but comprehend it under To, which signifieth any kind of wild Oxen; for neither can it be expressed by Meriah, which signifieth fatted Oxen; or Bekarmi, which signifieth Oxen properly; or Jachmur, which the Persians call Kutzcohi, or Buzcohi, and is usually translated a Wilde-Asse. For which beast the Hebrews have many words; neither have the Grecians any proper word for a vulgar Bugil, for Boubatos and Boubatis, are amongst them taken for a kind of Roebuck. So that this Bubalus was 
The Original of the term Bubalus.  first of all some modern or barbarous term in afric, taken up by the Italians, and attributed to this beast, and many other for whom they knew no proper names. For in the time of Pliny, they used to call strange beasts like Oxen or Bulls, Vri; as now a days (led with the same error, or rather ignorance) they call such Bubali, or Buffali. The true effigies of the vulgar Bugil, was sent unto me by Cornelius Sittardus, a famous Physician in Norimberg; and it is pictured by a tame and familiar Bugil, such as liveth among men for labour, as it seemeth to me. For there is difference among these beasts, (as Aristotle hath affirmed) both in colour, mouth, horn, and strength.  
This vulgar Bugil, is of a kind of wild Oxen, greater and taller than the ordinary Oxen, their 
Of the vulgar Bugil and her parts  body being thicker and stronger, and their limbs better compact together; their skin most hard, their other parts very lean, their hair short, small, and black, but little or none at all upon the tail, which is also short and small. The head hangeth downward to the earth, and is but little, being compared with the residue of his body; and his aspect or face betokeneth a tameable and simple disposition. His forehead is broad and curled with hair, his horns more flat then round, very 
Bellonius. Use of their horns.  long, bending together at the top, as a Goats do backward: insomuch as in Crete, they make bows of them: and they are not for defence of the beast, but for distinction of kind and ornament. His neck is thick and long, and his rump or nether part of his back is lower than the residue, descending to the tail. His legs are very great, broad and strong, but shorter than the quantity of his body would seem to permit. They are very fierce being tamed, but that is corrected by putting 
Erasmus.  an Iron ring through his Nostrils, whereinto is also put a cord, by which he is led and ruled, as a Horse by a bridle (for which cause in Germany they call a simple man overruled by the advice of another to his own hurt, a Bugle, led with a ring in his nose.)  
His feet are cloven, and with the foremost he will dig the earth, and with the hindmost fight like a Horse, setting on his blows with great force, and redoubling them again if his object remove not. His voice is like the voice of an Ox; when he is chased he runneth forth right, seldom winding 
Albertus. The manner of his flight. Nature of their breeding places. Pet. Crescent.  or turning, and when he is angered, he runneth into the water; wherein he covereth himself all over, except his mouth, to cool the heat of his blood; for this beast can neither endure outward cold nor inward heat: for which cause, they breed not but in hot Countries, and being at liberty are seldom from the waters. They are very tame, so that children may ride on their backs; but on a sudden they will run into the waters, and so many times endanger the children's lives.  
Their love to their young ones is very great, they always give milk from their copulation to 
O● their young ones and milk.  their Calving; neither will they suffer a Calf of another kind (whom they discern by their smell) to suck their milk, but beat it away if it be put unto them: wherefore their keepers do in such case, anoint the Calf with Bugils' excrement, and then she will admit her suckling.  
They are very strong, and will draw more at once than two Horses; wheresore they are tamed 
Albertus. Their strength in labour.  for service, and will draw Wagons and Plows, and carry burdens also, but they are not very fit for Carts: yet when they do draw, they carry also great burdens or loads tied to their backs with ropes and wantyghtes. At the first setting forward they bend their legs very much, but afterward 
Pet. Crescent.  they go upright, and being over-loden they will fall to the earth, from which they cannot be raised by any stripes until their load or carriage be lessened. There is no great account made of their 
Use of their hides. Bellonius.  hides, although they be very thick: Solinus reporteth, that the old Britons made Boats of Osier twigs or reeds, covering them round with Bugils' skins, and sailed in them: and the Inhabitants of the Kingdom of Caraiani, make them bucklers and shields of Bugils' skins, which they use in Wars; the flesh is not good for meat, which caused Baptista Fiera to make this Poem:  
Bubalus hine abeat, neve intret prandia nostra:  
Non edat hunc quisquam: sub juga semper eat.  
For they engender melancholy, and have no good taste, being raw they are not unpleasant to behold, but sod or roasted they show a deformed substance. The milk of this beast maketh very hard Cheese, which tasteth like earth.  
The medicines made of this beast are not many: with the horns or hoofs they make rings to wear 
The physic made out of Bugils.  against the Cramp, and it hath been believed (but without reason) that if a man or woman wear rings made of the horns or hoofs of a Bugil in the time of carnal copulation, that they will naturally fly off from their fingers; whereas this secret was wont to be attributed to rings of Chrysolytes or, smaragd stones. To conclude, some teach husbandmen to burn the horns or dung of their Bugils on the windy side of their corn and plants, to keep them from Cankers and blasting: and thus much of the vulgar Bugil, called Bubalus Recentiorum: whose beginning in this part of the world is unknown, although in Italy, and other parts of Europe they are now bred and fostered.   

Of the African BUGIL.  
This creature of African Bugil, must be understood to be a wild beast, and not of a tame kind, 
The nature of this beast.  although Bellonius expresseth not so much. Leo in his description of Asrick, relateth a discourse of a certain beast called Laut, or Daut, who is less than an Ox, but of more elegant feature in his legs, white horns, and black nails, which is so swift, that no beast can outrun it, except a Barbary Horse: it is taken most easily in the Summer time: with the skin whereof they make targets and shields, which cannot be pierced by any weapon, except Gunshot; for which cause they sell them very dear; which is conjectured to be the Bugil that Bellonius describeth, although it be not just of the same colour, which may vary in this beast as well as in any other, and I have a certain Manuscript without the Author's name, that affirmeth there be Bugils in Lybia, in likeness resembling a Hart and an Ox, but much lesser, and that these beasts are never taken asleep, which causeth an opinion that they never sleep; and that there is another Bugil beyond the A●pes, near the River Rhine, which is very fierce and of a white colour.  
There is a horn in the Townhouse of Argentine four Roman cubits long, which is conjectured to 
Of a strange horn in Argentine.  be the horn of some Vrus (or rather as I think of some Bugil) it hath hung there at the least two or three generations, and by scraping it I found it to be a horn, although I forgot to measure the compass thereof, yet because antiquity thought it worthy to be reserved in so honourable a place for a monument of some strange beast, I have also thought good to mention it in this discourse: as when Philip King of Macedon, did with a dart kill a wild Bull at the foot of the Mountain Orbelus, and consecrated the horns thereof in the Temple of Hercules, which were fifteen yards or paces long, for posterity to behold.   

Of the BULL.  
ABull is the husband of a Cow, and ringleader of the herd, (for which cause Hom●r compareth Agamemnon the great Emperor of the Grecian Army to a Bull) reserved only for procreation, and is sometimes indifferently called an Ox, as Oxen are likewise of Authors taken for Bulls, Virg.  
Pingue Jolum primis extemplo mensibus anni,  
Forts invertant boves.—  
The Hebrews call him Tor, or Taur; which the Chaldees call Abir, for a strong Ox: so the Arabians, 
The true etymology of the name Taurus.  Taur: the Grecians, Tauros; the Latins, Taurus; the Italians, Tauro; the French, Taureau; the Germans, ein Stier, ein Vuucherstier, das Vucher, ein Mummelstier, ein Hogen, and ein Bollen; the Illyrians, Vul, and junecz: by all which several appellations, it is evident, that the name Taurus in Latin is not derived from Tanouros, the stretching out the tail; nor from Gauros, signifying proud; but from the Hebrew, Tor; which signifieth great: upon which occasion, the Grecians called all large, great, and violent things, by the name of Taurol, and that word Taurus among the Latins, hath given denomination to Men, Stars, Mountains, Rivers, Trees, Ships, and many other things, which caused joachimus Camerarius to make thereof this enigmatical riddle.  
Moechus eram regis: sed lignea membra sequebar. 
A Riddle upon the word Taurus.   
Et Cilicum mens sum: sed mons sum nomine solo.  
Et vehor in coelo: sed in ipsis ambulo terris.  
That is in divers senses, Taurus was a King's Pander, the root of a tree, a Mountain in Cilicia, a Bull, a Mountain in name, a Star or sign in heaven, and a River upon the earth: so also we read of Statilius Taurus, and Pomponius Vitulus, two Romans. It was the custom in those days, to give the names of beasts to their children, especially among the Troglodytae, and that Adulterer which ravished Europa, was Taurus the King of Crete; or as some say, a King that came in a Ship, whose Ensign and name was the Bull; and other affirm, that it was jupiter in the likeness of a Bull, because he had so deflowered Ceres when he begat Proserpina, and afterward deflowered Proserpina his daughter, in the likeness of a Dragon. It is reported that when Achelous did fight with Hercules for Deianeira the Daughter of Oeneus King of Calydon, finding himself to be too weak to match Hercules, turned himself suddenly into a Serpent, and afterward into a Bull; Hercules seeing him in that proportion, speedily pulled from him one of his horns, and gave it to Copia the companion of Fortune, whereof cometh that phrase of Cornucopia. Afterward, Achelous gave unto Hercules one of the Horns of Amalthea, and so received his own again, and being overcome by Hercules, hid himself in the River of Thoas, which after his own name bending forth into one horn or crook, was called Achelous. By these things the Poets had singular intentions to decipher matters of great moment under hidden and dark Narrations.  
But there are four reasons given, why Rivers are called Taurocrani: that is, Bul-heads. First, because 
Reason's why rivers are called Taurocrani.  when they empty themselves into the Sea, they roar or bellow like Bulls, with the noise of their falling water. Secondly, because they surrow the earth like a draught of Oxen with a plough, and much deeper. Thirdly, because the sweetest and deepest pastures unto which these cattle resort, are near the rivers. Fourthly, because by their crooking and winding, they imitate the fashion of a horn, and also are impetuous, violent, and unresistible.  
The strength of the head and neck of a Bull is very great, and his forehead seemeth to be made 
The strength and several parts of Bulls.  for fight: having horns short, but strong and piked, upon which he can toss into the air very great and weighty beasts, which he receiveth again as they fall down, doubling their elevation with renewed strength and rage, until they be utterly confounded. Their strength in all the parts of their body is great, and they use to strike backward with their heels: yet is it reported by Caelius Titornus a Neatheard of Aetolia, that being in the field among the cattle, took one of the most fierce and 
The prodigicus strength of Titornus.  strongest Bulls in the herd by the hinder-leg, and there in despite of the Bull striving to the contrary, held him with one hand, until another Bull came by him, whom he likewise took in his other hand, and so perforce held them both: which thing being seen by Milo Crotoniates, he lifted up his hands to heaven, crying out by way of Interrogation to Jupiter, and saying: O Jupiter, hast thou sent another Hercules amongst us? Whereupon came the common proverb of a strong armed man: This is another Hercules. The like story is reported by Suidas of Polydamas, who first of all slew a Lion, and after held a Bull by the leg so fast, that the beast striving to get out of his hands, lest the hoof of his foot behind him.  
The Epithets of this beast are many among Writers, as when they call him Brazen-footed, wild, cheerful, sharp, plougher, warrior, horn-bearer, blockish, great, glistering, fierce, valiant, and louring, which seemeth to be natural to this beast; insomuch as the Grammarians derive Torvitas, grimness or lowering, from Taurus, a Bull, whose aspect carrieth wrath and hatred in it: wherefore it is Proverbially said in Westphalia, of a lowering and stalling countenance, Eir sic als ein oches der dem, flesch●uwer 
They 〈…〉 several parts.  Entlofferist: That is, he looketh like a Bull escaped from one stroke of the Butcher. Their horns are lesser but stronger than Oxen or Kie, for all beasts that are not gelded, have smaller horns and thicker skulls than other, but the Bulls of Scythia as is said elsewhere, have no horns. Their heart is full of nerves or sinews, their blood is full of small veins, for which cause he engendereth with most speed, and it hardeneth quickly. In the gall of a Bull there is a stone called Gaers, and in some places the gall is called Mammasur. They are plentiful in most Countries, as is said in the discourse of Oxen, but the best sort are in Epirus, next in Thracia, and then in Italy, Syria, England, 
Countries of their best breed.  Maceconia, Phrygia, and Belgia: for the Bulls of Gallia are impaired by labour, and the Bulls of Aethicpe are the Rhinocerotes, as the Bulls of the woods are Elephants.  
They desire the Cow at eight months old, but they are not able to fill her till they be two years 
Their time of copulation.  old, and they may remain tolerable for breeders until they be 12. and not past. Every Bull is sufficient for ten Kie, and the Bulls must not feed with the Kie, for two months before their leaping time, and then let them come together without restraint, and give them Pease, or Barley, if their 
Then 〈◊〉 procreation.  pasture be not good. The best time to suffer them with their females, is the midst of the Spring, and if the Bull be heavy, take the tail of an Hart and burn it to powder, then moisten it in Wine, and rub therewith the genitals of a Bull, and he will rise above measure into lust: wherefore, if it be more than tolerable, it must be allayed with Oil. The violence of a Bull in the act of copulation is so great, 
Quintilius.  that if he miss the females genital entrance, he woundeth or much harmeth her in any other place; sending forth his seed without any motion except touching, and a Cow being filled by him, he will never after leap her, during the time she is with Calf: wherefore the Egyptians decipher by a Bull in health, without the itch of lust, a temperate continent man, and Epictetus saying of Sustine and Alstine; that is Bear and Forbear, was emblematically described by a Bull, having his knee bound and and tied to a Cow in the hand of the Neat-herd, with this subscription. Hard fortune is to be endu el with patience, and happiness is often to be feared, for Epictetus said, Bear and forbear; we must suffer ●n● any-things, and withhold our fingers from forbidden fruits; for so the Bull which swayeth rule among beasts, being bound in his right knee, abstaineth from his female great with young.  
When they burn in lust, their wrath is most outrageous against their companions in the same pasture, with whom they agreed in former times, and then the conqueror coupleth with the Cow: but when he is weakened with generation, the beast that was overcome, setteth upon him afresh, 
The 〈◊〉 〈◊〉 of 〈◊〉.  and oftentimes overcometh: which kind of love-fight is elegantly described by Oppianus, as followeth. One that is the chiefest ruleth over all the other herd, who tremble at the sight and presence of this their eager King, and especially the Kine, knowing the insulting jealousy of their raging husband. When the herds of other places meet together, beholding one another with disdainful countenances, and with their loughing terrible voices provoke each other, puffing out their flaming rage of defiance, and dimming the glistering light with their often dust-beating-feets into the air, who presently take up the challenge, and separate themselves from the company, joining together at the sound of their own trumpets-loughing voice, in fearful and sharp conflicts, not sparing, not yielding, not retiring, till one or both of them fall wounded to the earth: sometimes turning round, sometimes holding heads together, as if they were Coach-fellows: and as two mighty ships well manned, with sufficient arms and strength, by force of winds and floods violently rushing one against another, do break and split asunder, with the horrible cry of the Soldiers, and rattling of the armour: so do these Bulls, with voice, legs, horns, and strength, like cunning and valiant Martialists, make the sounds of their blows to ring betwixt heaven and earth, until one of them be vanquished and overthrown.  
The poor over-comed beast, with shame retireth from the herd, and will no more appear, until he be enabled to make his party good against his triumphant adversary: then he feedeth solitary in the Woods and Mountains, for it is proverbially said, to signify a single and unmarried life, abiit Taurus in silvam: that is, the Bull is gone to the Wood to live solitarily without his female, often exercising himself like a studious Champion against the day of a new combat, and when he findeth his strength increased, and his courage armed for the day of battle, then roareth he in the Woods and Mountains, to provoke his adversary to answer; and perceiving his own voice to be more fierce and violent then is his enemies, forth he proceedeth like some refreshed Giant, confident in his strength, descending the lists of a second combat, where he easily overcometh the Victor, weakened with copulation, and not exercised or fitted to such a trial through fullness and venery: so the first that was vanquished becometh Conqueror.  
The very same is in other words described by Virgil: Bulls are enemies to all beasts that live upon 
Georg. 3. Their enmity to other beasts.  prey, as Bears, Lions, and Wolves: when they fight with Wolves, they wind their tails together, and so drive them away with their horns; when the Bear fighteth with an Ox, she falleth on her back, watching opportunity to take his horns with her fore-feets; which if she catch, with the weight of her body she wearieth the beast, who is so earnest in combat with these beasts, that they will fight their tongues hanging out of their mouths. The Crow is enemy to Buils and Asses, for in her flight she will strike at their eyes; and it is easier for the Bull to be revenged of a Lion, then on such a bird: Red colour stirreth up a Bull to fight, neither can the Neatherds govern these with such facility as they do the females, for when they wander and go astray, nothing can recall them but the voice of their females for copulation, which they understand and hear, being a mile or two distant.  
The voice of a Bull is sharper and shriller then is the loughing of a Cow; they are most courageous that have short and thick necks, and in their greatest wildeness, if their right knee can be bound, 
Hor. Apollo 〈…〉 A secret in the taming of a Bu 〈…〉.  they will not stir; or if they be tied to a wild figtree, which is so fearful to the nature of an Ox or Bull, that it hath been seen, how a very few sticks of that wood have sod a great quantity of Bull's flesh in shorter time, than a far greater number of other wood set on fire could perform: which caused the Egyptians in ancient time, to picture a Bull tied to a wild figtree, to signify a man that changed his manners through calamity.  
Out of the hides of Bulls, especially their ears, necks, and genitals, is most excellent glue confected; 
Their hides.  but for the most part it is corrupted, by seething with it old leather of shoes or boots: but that of Rhedes is without all fraud, fit for Physicians and Painters, and evermore the whiter the better, for that which is black is good for nothing; wherefore that which is made out of Bulls hides, is so white, that it sendeth forth a brightness, whose virtuous conjunction in conglutination is so powerful, that it is easier to break a whole piece of wood than any part so glued together therewith: and for this invention, we are (saith Pliny) indebted to Dedalus the first author thereof. They used it in instruments of music, and such other tender and precious actions.  
The gail of an Ox put upon Copper or Brass, maketh it glister like Gold; for which cause it is 
Of the gall.  used by Players, to colour their counterfeit Crowns. The flesh of a Bull is good for meat, but yet not so good as an Ox or Cow; yet did the Egyptians abstain from eating Cows flesh, and not from 
Of the flesh.  the flesh of Bulls.  
These beasts are used in some places to plow, in some to fight; and it is reported by Aelianus, that Mythridates King of Pontus, beside his guard of men, had also a guard of a Bull, a Horse, and a Hart, which he tamed with his own hands; so that when his followers were asleep, if any stranger came near, they failed not to awake him, by one of their several voices. It is reported also, that if the nostrils of a Bull be anointed with Oil of Roses, he will presently lose his eyesight: and that in the Lake Asphal 〈…〉 es there can no living creature abide, and yet many Bulls and Camels swim therein safely. 
Leo Afric.  It is but fabulous that there were Bulls in Colchis, which did breath out fire, except by that fiction the Poets understood the beastly rage of the rich Inhabitants. Touching the sacrificing of Bulls; it 
The sacrificing of Balls.  was also the custom of the old Egyptians to sacrifice a Bull unto Epaphus: and their manner was, first of all to try him whether it were fit for sacrifice, by laying meal before them, whereof if they refused to taste, they were adjudged not apt for the Temple.  
The Deutdae call a general sacrifice Viscum, whereby they affirm all grievances may be cured. First 
Caelius. Cyraldus. Pliny.  they prepared a banquet with sacrifice under some tree, than brought they two white Bulls sastened together by the horns, and then they gave a drink to any barren creature, woman, or brute beast, holding religiously, that by that drink they should be made fruitful, and free from all poison: Unto so great a height did the folly of blind people arise, to put religion in every unreasonable invention, under pretence of any good intention devised by idolatrous Priests. As often as they flew and offered a Bull, and poured Frankincense and Wine upon the host, they said; The Bull is increased with Frankincense and Wine: but the jonians did best comfort themselves in their sacrifices, where the Bull before his death did lough at the Altar: and the Messenians did bind their Bull which was 
Pausanias.  to be sacrificed to the ghost of Aristomene, unto certain Pillars in his Sepulchre: if therefore the Bull did shake the pillar while he leapt to and fro to get liberty, they took it for a good sign or Omen, but if it stood immovable, they held it a mournful and lamentable thing.  
It is likewise reported by Varinus, that when Agamemnon ignorantly killed one of the Hearts of Diana in Aulis, she was so wroth, that she stayed the winds from blowing upon his Navy, so as they could not stir out of harbour: hereupon they went to the Oracle, where answer was given, that the goddess was to be pacified with some one of Agamemnon's blood, therefore Ulysses was sent away to fetch Iphigenia, the daughter of Agamemnon from her mother Clytaemnestra, under pretence to be married to Achilles; but when she was ready to be sacrificed, the goddess took pity on her, and accepted a Bull in her stead, which ought not to be thought incredible, seeing that in holy Scripture a Ram was substituted in the place of Isaac.  
They were wont also to sacrifice a Bull to Neptune, and to all the Rivers, because of that affinity which they held a Bull hath with all waters: and to Apollo, according to this Virgilian verse, Taurum Neptuno, Taurum tibi pulcher Apollo. But unto Jupiter it was unaccustomed to be offered, perhaps because he had often showed himself in that likeness, to ravish and deflower women. There be certain Proverbs of a Bull, which are not altogether impertinent in this place. First, it is commonly 
Proverbs of a Ball.  said, that he may bear a Bull that hath born a Calf; whereby is meant, that he may be more subject to filthiness in age, which was so in youth. Quartilla was a woman of most vile reputation for uncleanness, because she said, that when she was little, she lay with little ones like herself, and when she grew bigger, she applied herself to the pleasure of elder men, growing in filthiness as she had increased in years. Likewise they were wont to say of an absurd or impossible thing; that if a Bull 
Like the English proverb, If the sky fall, we shall have Larks.  could reach his head over Taygetus, he might drink of the river Eurota: and the beginning of this proverb, was taken of an Apothegme of Geradas, when his Host upon a time did ask him what punishment the Lacedæmonians had appointed for adulterers, he answered: there was no adulterers in Lacedaemon, and therefore the punishment and question were frivolous. His Host replied; But if there should be an adulterer there, what punishment would they appoint for him? Marry (said Geradas) he should pay such a Bull as would reach over Taygetus to drink of the water Eurota; whereat the host laughed, demanding where such a Bull could be found? then said Geradas, and where can you find an adulterer in Lacedaemon? so putting off one absurdity with another. And thus much of the natures and properties of a Bull in general. In the next place before this beast be turned into the Woods, we will describe his medicinal virtues, and so let him lose.  
The powder of a Bull's horn drunk in water stayeth a flux of blood, and the looseness of the belly. 
The medicines of Bulls.  Sextus and Esculapius say, that if a Bull's horn be burned in a place where Serpents abide, it driveth them away. The blood of Bulls mingled with Barley flower, driveth away hardness in the flesh, and being dried cureth Aposthumes in every part of the body. It taketh away spots in the face, and killeth Serpents: It is commended warm against the Gout, especially in Horses. It is not good for to drink, because it is easily congealed, except the little veins be taken out. It is accounted among the chiefest poisons, and therefore it is thought by Plutarch, that Hannibal poisoned himself by drinking Bulls blood, being thereunto persuaded by his servant: for so died Themistocles, and Psamm 〈…〉 us King of Egypt, taken by Cambyss, was constrained to drink the blood of a Bull; whereupon immediately he gave up the ghost. For remedy hereof, it is good to beware of vomiting, because the blood congealed in the stomach into lumps, stoppeth the throat; wherefore all those things which dissolve milk in the stomach, are also medicinable against the blood of Bulls. In these cases let the party be first of all purged by Gl●ster or otherwise, and then anoint the stomach and belly with Barley meal and sweet Water, laying it unto them like a plaster: likewise Lupins, Oxymel, and Nitre, are sovereign in this, as all Physicians know. The dry leaves of Neppe and Calamach is profitable against this Malady; so also are ashes made of the lees of Wine burned.  
The fat of a Bull is profitable to many things. First therefore, it must he plucked out warm from the reins of a Bull and washed in a River or Brook of running Water, pulling out the skins and tunicles, 
Diosecrides.  then melt it in a new earthen pot, having cast among it a little salt, then set it in fair cold Water, and when it beginneth to congeal, rub it up and down in the hands, wring out the water, and letting it soak in again, until it appear well washed; then boil it in a pot with a little sweet Wine; and being sodden, let it stand all night: if in the morning it savour strong, then pour in more Wine, seeche it again, until that savour cease, and so all the poison be removed: and beware of Salt in it, especially if it be to be used in diseases, whereunto Salt is an enemy, but being thus used, it looketh very white: after the same manner may be used the fat of Lions, Leopards, Panthers, Camels, Boars, and Horses.  
The sat kall about the guts melted in a frying pan, and anointed upon the genitals and breast, helpeth the dysentery. The marrow of a Bul beaten and drunk, cureth the pain in the small of the belly: and Rosis saith, that if it be melted at a fire, and mingled with one fourth part of Myrrh and Oil of Bays, and the hands and feet be therewith anointed and rubbed, morning and evening; it helpeth the contractions of the Nerves and Sinews.  
The fat of a Dormouse, of a Hen, and the marrow of a Bull, melted together, and poured warm into the ears, easeth their pain very much: and if the liver of a Bull be broiled on a soft fire, and put into ones mouth that hath the Toothache, the pain will go away so soon as ever the teeth touch it. The gall of a Bull is sharper than an Ox's, and it is mingled with Honey for a Wound-plaister, and in all outward remedies against poison. It hath also a quality to gnaw the deadness or corruption out of Wounds, and with the juice of Leeks and the Milk of women, it is applied against the Swine-pox, and Fistulaes'; but the gall alone rubbed upon the biting of an Ape, cureth that Malady. Likewise the Ulcers in the head, both of men, women, and children. And if the wool of an Hare be burned to ashes, and mingled with oil of Myrtles, Bulls gall, and beaten Alum, and so warmed and anointed upon the head, it stayeth the falling away of the hair of head.  
With the gall of a Bull, and the white of an Egg, they make an Eyesalve, and so anoint therewith dissolved in water four days together; but it is thought to be better with Honey and Balsam: and instilled with sweet new Wine into the Ears; it helpeth away the pains of them especially running-mattry Ears, with Woman's or Goat's milk. It being taken which Honey into the mouth, helpeth the cliffs and sores therein; and taken with the Water of new Coloquintida and given to a woman in travel, causeth an easy childbirth Galen was wont to give of a Bulls gall the quantity of an Almond, with two spoonfuls of Wine, called (Vinum Lymphatum) to a woman that hath her child dead within her body, which would presently cause the dead Embryon to come forth. The genital of a red Bull, dried to powder, and drunk of a woman, to the quantity of a golden Noble, it maketh her to loathe all manner of copulation: but in men (as the later Physicians affirm) it causeth that desire of lust to increase. The dung of a Bull laid to warm, helpeth all hardness; and burnt to powder, helpeth the member that is burnt. The urine or stale of Bulls with a little Nitre taketh away Scabs and Leprosy.   

Of another Beast called BUSELAPHUS.  
THere was (saith D. Cay) a cloven-footed beast brought out of the Deserts of Mauritania into England, of the bigness of a Hind, in form and countenance betwixt a Hind and a Cow, and 
The description of this strange beast. The name. The several parts.  therefore for the resemblance it beareth of both, I will call it Buselaphus, or Bovicervus, or Moschelaphus, or a Cow-Hart: having a long and thin head and ear, a lean and slender leg and shin, so that it may seem to be made for chase and celerity. His tail not much longer than a foot, but the form thereof very like a Cows, and the length like a Hearts; as if nature seemed to doubt whether it should incline to a Cow or a Hart: his upper parts were yellowish and smooth, his neither parts black and rough; the hair of his body betwixt yellow and red, falling close to the skin, but in his forehead standing up like a Star; and so also about the horns which were black, and at the top smooth, but downward rough with wrinkles meeting on the contrary part, and on the nearer side spreading from one another, twice or thrice their quantity. These horns are in length one foot and a hand-breadth, but three hands-breadth thick at the root, and their distance at the root was not above one fingers breadth, so arising to their middle, and a little beyond where they differ or grow asunder three hands breadth and a half; then yield they together again a little, and so with another crook depart asunder the second time, yet so, as the tops of the horns do not stand afunder above two hands-breadth, three fingers and a half. From the crown of the head to the nostrils, there goeth a black strake which is one foot, two palms and one finger long, in breadth above the eyes where it is broadest, it is seven fingers, in thickness one foot and three palms, it hath eight teeth, and wanteth the uppermost like a Cow, and yet cheweth the Cud, it hath two udders under the belly like a Heifer that never had a Calf, it is a gentle and pleasant beast, apt to play and sport, being not only swift to run, but 
Pausanias.  light and active to leap: It will eat any thing, either bread, broth; salted or powdered beef, grafs or herbs, and the use hereof being alive is for hunting, and being dead the flesh is sweet and pleasant for meat.   

Of the OX and COW.  
WE are now to describe those beasts which are less foreign and strange, and more commonly known to all Nations, than any other fourfooted beast: for howsoever Bugils, Buffs, Lions, Bears, Tigers, Beavers, Porcupines and such other, are not always found in every Nation, yet for the most part are Oxen, Kine, Bulls and Horses, by the Providence of Almighty God, disseminated in all the habitable places of the world: and to speak the truth, Oxen and Horses were the first riches, and such things wherein our Elders got the first property, long before houses and lands: with them they rewarded men of highest desert, as Melampus, who opened an Oracle to Neleus that sought out the lost Oxen of Iphiclus. And Erix King of Sicily, so much loved Oxen, that Hercules recovered from Geryon, that when he was to contend with Hercules about these, he rather yielded to depart from his Kingdom then from his cattle: and julius Pollux affirmeth, that there was an ancient coin of money, which was stamped with the figure of an Ox, and therefore the Cryet in every public spectacle made proclamation, that he which deserved well, should be rewarded with an Ox, (meaning a piece of money having that impress upon it: which was a piece of Gold compared in value to an English Rose-noble) and in my opinion the first name of money among the Latins is derived from cattle, for I cannot invent any more probable etymology of Pecunia, then from Pecus, 
Pliny.  signifying all manner of cattle: howsoever it is related by some Writers, that on the one side of their coin was the King's face, and on the other an Ox's picture; and that Servius was the first that ever figured money with Sheep or Oxen. Miron the great painter of Eleutheris, and disciple of Agelos, made an Heifer or Cow of Brass, which all Poets of Greece have celebrated in sundry Epigrams, because a Calf came unto it to suck it, being deceived with the proportion, and Ausonius also added this following unto the said Calf and Cow, saying:  
Vbera quid pulsas frigentia matris abenae,  
O vitula? & succumlactis ab are petis?  
Whereunto the brazen Cow in caused to make this answer following:  
Hunc quoque praestarem, si me pro parte parasset,  
Exteriore Miron, interiore Deus.  
Whereby he derideth their vain labours, which endeavour to satisfy themselves upon men's devises, which are cold and comfortless without the blessing of Almighty God. To begin therefore with 
V●lla. Of the nam● Bos.  these beasts, it must be first of all remembered, that the name Bos, or an Ox as we say in English, is the most vulgar and ordinary name for Bugils, Bulls, Cows, Buffs, and all great cloven-footed horned beasts; although in proper speech▪ it signifieth a beast gelded or libbed of his stones: and Boas signifieth a huge great Serpent whereof there were one found in Italy, that had swallowed a child whole without breaking one of his bones, observing also in Oxen the distinction of years or age: which giveth them several names, for in their young age they are called Calves, in their second age Steers, in their third Oxen, and the Latins add also a fourth, which they call Vetuli, old Oxen. These are also distinguished in sex, the Male Calf is Vitulus, the Female Vitula; likewise juvencus, a Steer, and juvenca, an Heifer, Bos, an Ox, and Vacca, a Cow; Taurus, a Bull; Taura, a barren Cow; and Horda, a bearing and fruitful Cow: of whom the Romans observed certain festival days called Hordicalia, wherein they sacrificed those cattle. The Latins have also Vaccula and Bucula for a little Cow:  
Vaccula non nunquam secreta cubilia captans, Virg.  
And again,  
— Aut Bucula Coelum.  
And Bucalus or Bos novellus for a little Ox. Schor in the Hebrew signifieth a Bull or Ox, Bakar, Herds, or a Cow. Thor in the Chaldee hath the same signification with Schor, and among the later Writers you may find Tora a masculine, and Torata a feminine, for a Bull and a Cow, accustomed to be handled for labour. The Grecians call them Bous and Boes, the Arabians, Bakar: and it is to be noted, that the holy Scriptures distinguish betwixt Tzon, signifying flocks of Sheep and Goats, and Bakar for Herds of cattle and Neat: and Meria is taken for Bugils, or the greatest Oxen, or rather for fatted Oxen, for the verb Marah signifieth to feed fat. Egela is interpreted Jer. 46. for a young Cow; and the Persians, Gojalai: It is very probable that the Latin, Vacca, is derived from the Hebrew, Bakar, as the Saracen word, Baccara; so in Hebrew, Para is a Cow, and Par, a Steer, and Ben Bakar, the son of an Ox, or Calf: and whereas the Hebrews take Parim, for Oxen in general, the Chaldees translate it Tore; the Arabs, Bakera; the Persians, Nadgacah, or Madagaucha; the Italians, call it Bue; the French, Beuf; the Spaniards, Buey; the Germans, Ochs, and Rind; the Illyrians, Wull. The Italians call a 
Of the name of a Cow.  Cow Vacca at this day; the Grecians, Bubalis, and Damalis, or Damalai; (for a Cow which never was covered with a Bull, or tamed with a yoke) and Agelada. The French, Vache; the Spaniard, Vaca; the Germans, Ku, or Kuhe; and the Citizens of Altina, Ceva: from which the English word Cow seemeth to be derived; the Latin word is, a young Heifer, which hath ceased to be a Calf.  
There are Oxen in most part of the world, which differ in quantity, nature, and manner, one 
The diversity of Oxen in all Country's. Varro.  from another, and therefore do require a several Tractate. And first, their Oxen of Italy are most famous, for as much as some learned men have affirmed, that the name Italia, was first of all derived of the Greek word Italous, signifying Oxen; because of the abundance bred and nourished in those parts, and the great account the ancient Romans made hereof, appeareth by notable example 
Oxen of Italy▪  of punishment, who banished a certain Country man for killing an Ox in his rage, and denying that he eat thereof, as if he had killed a man: likewise in Italy their Oxen are not all alike, for they of Campania are for the most part white and slender, yet able to manure the Country wherein they are bred; they of Vmbria, are of great bodies, yet white and red coloured. In Hetruria and Latium, they are very compact and well set or made, strong for labour, but the most strong are those of Apeunine, although they appear not to the eye very beautiful.  
The Egyptians which dwell about Nilus have Oxen as white as snow, and of exceeding high 
Aristotle. Oppianus. Aonia. Aelianus. Leo Afric.  and great stature, (greater than the Oxen of Grecia) yet so meek and gentle, that they are easily ruled and governed by men. The Aonian Oxen are of divers colours, intermingled one within another, having a whole round hoof like a horse, and but one horn growing out of the middle of their forehead.  
The domestical or tame Oxen of afric are so small that one would take them for Calves of two 
African oxen.  years old; the Africans (faith Strabo) which dwell betwixt Getulia and our Coast or Country, have Oxen and Horses which have longer lips and hoofs than other, and by the Grecians are termed Macrokeilateroi.  
The Armenian Oxen have two horns, but winding and crooking to and fro like Ivy which 
Armenian oxen. Aelianus. Vatinus. Boeotian Oxen.  cleaveth to Oaks, which are of such exceeding hardness that they will blunt any sword that is stroke upon them, without receiving any impression or cut thereby. Some are of opinion, that the only excellent breed of cattle is in Boe●tia, near the City Tanagra (called once Poemandra) by reason of their famous cattle, the which Oxen are called Coprophaga, by reason that they will eat the dung of man; so also do the Oxen of Cyprus, to ease the pains of their small guts. The Caricians 
Carician oxen.  in a part of Asia are not pleasant to behold, having shaggy hait, and bunches on either shoulders, reaching or swelling to their necks; but those which are either white, or black, are refused for labour.  
Epirus yieldeth also very great and large Oxen, which the inhabitants call Pyrrici, because that 
Epirus.  their first stock or seminary were kept by King Pyrrhus: howsoever other say, that they have their name of their fiery flaming colour: they are also called Larani of a Village Larinum, or of Larinus, a chief Neat-herd: of whom Atheneus maketh mention, who received this great breed of cattle of Hercules when he returned from the slaughter of Geryon: who reigned about Ambracia and Ampholochi, where through the fatness of the earth and goodness of the Pasture they grow to so great a stature. Other call them Cestrini, I know not for what cause, yet it may be probable 
Pliny. Aristotle. Theodoret.  that they are called Larini, by reason of their broad Nostrils, for Rines in Greek signifieth Nostrils: but the true cause of their great bone and stature is, because that neither sex were suffered to couple one with another, until they were four years old at the least, and therefore they were called Atauri, and Setauri, and they were the proper goods of the King: neither could they live in any other place but in Epirus, by reason that the whole Country is full of sweet and deep pastures.  
All the Oxen in Euloea are white at the time of their Calving, and for this cause the Poets call 
Euboea. Aelianus. Hispaniola Oxen. Peter Martyr.  that Country Argoboeon. If that Oxen or Swine be transported or brought into Hispaniola, they grow so great, that the Oxen have been taken for Elephants, and their Swine for Mules, but I take this relation to be hyperbolical.  
There are Oxen in India which will eat flesh like Wolves, and have but one horn, and whole 
Rasis. Indian Oxen. Ctesias. Solinus. Pliny. Aelianus.  hoofs; some also have three horns; there be other as high as Camels, and their horns four foot broad. There was a horn brought out of India to Ptolemy the second, which received three Amphorues of water, amounting the least to thirty English gallons of wine measure; whereby it may be conjectured of how great quantity is the beast that bore it. The Indians, both Kings and people, make no small reckoning of these beasts, (I mean their vulgar Oxen) for they are most swift in course, and will run a race as fast as any horse, so that in their course you cannot know an Ox from a Horse, waging both gold and silver upon their heads; and the Kings themselves are so much delighted with this pastime, that they follow in their Wagons, and will with their own mouths and hands provoke the beasts to run more speedily: and herein the Ox exceedeth a Horse, because he will not accomplish his race with sufficient celerity, except his rider draw blood from his sides with the spur, but the Ox's rider need not to lay any hands or pricks at all upon him, his only ambitious nature of overcoming (carrying him more swiftly than all the rods or spurs of the world could prevail on him). And of this game, the lowest of the people also are very greedy, laying many wagers, making many matches, and adventuring much time and price to see their event.  
Among the Indians there are also other Oxen which are not much greater than great Goats, who likewise in their yokes are accustomed to run many races, which they perform with as great speed as a Getican Horse; and all these Oxen must be understood to be wild 
Aelianus.  Oxen.  
There be Oxen in Leuctria (which Aristotle affirmeth) have their ears and horns growing both 
Leuctrian Oxen. Garamantae.  together forth of one stem. The Oxen of the Garamants, and all other Neat among them, feed with their necks doubled backward, for by reason of their long and hanging horns, they cannot eat their meat, holding their heads directly strait. The self same is reported of the beasts of Troglodytae; in 
Solinus. Herodotus.  other things they differ not from other Oxen, save only in the hardness of their skin, and these Oxen are called Opisthonomi.  
In the Province of Bangala, are Oxen (saith Paulus Venetus) which equal the Elephant in height. 
Bangala. Aristotle.  The Oxen in Mysia have no horns, which other affirm also of the Scythians, whereof they assign this reason, because the universal bone of the skull hath no Commissure or joint opened, and cannot receive any humour flowing unto it, by reason of the hardness resisting, and the veins belonging to this bone are weaker and smaller than in other; for which also they are more unfit to convey nourishment to the place: and so the neck of these beasts must needs be more dry and less strong, because the veins are very little. The Oxen have bunches growing on their backs like Camels, and upon them do they bear their burdens, being taught by the discipline of men, to bend on their knee to receive their load.  
Among the Nomads (which winter their cattle about the Marshes of 〈◊〉 there are also 
Aelianus. Nomadian Oxen.  certain cattle without horns; whereof some are so naturally, the other have their horns sawed off, as soon as they grow forth, because of all the parts of their body, they only can endure no cold.  
There be Oxen in Phrygia and Erythrea which are are of a flaming red colour, of a very high and 
Aelianus. Oppianus. Phrygian and Erythraean Oxen. Aelianus. Oxen of Syria.  winding neck, their horns are not like any other in the world, for they are moved with their ears turning in aflexible manner sometime one way and sometime another.  
The Syrian Oxen called P●llet are of great strength, having a broad forehead, strong horns, and fearful or courageous aspect, being neither too fat or too lean of their bodies; and they are used both for war and also for running.  
The Oxen of the Belgian Provinces, especially Friesland and Holland, are also of very great stature, 
Belgian Oxen. Guicciardine.  for it hath been found by good experience, that one of them hath weighed sixteen hundred pounds Troy weight: and when the Earl of Hoochstate was at Michlin in Friesland, there was presented unto him a great Ox, which being killed, weighed above two thousand five hundred twenty and eight pound. The which thing being so strange as the 〈…〉 e had not been beforetime observed; to the intent that succeeding ages might not mistrust such a memorable report, the said Earl caused the full picture of the said Ox, to be set up in his Palace, with an inscription of the day and year when this Ox was delivered and killed.   

Of COWES.  
HAving thus noted briefly the Countries wherein Oxen Are bred and nourished, with their several forms: it must be also observed that Kine or Cows which are the female of this kind, are likewise found in all the places aforesaid with correspondent and semblable quantities, qualities, members, parts, and other accidents to such creatures appertaining; excepted always those things which belong to their sex, which principally concern their milk. And first of all the Kine of most plentiful Milk in all Italy, are about Altinas a City of the Venetians, near Aquileia, 
Milk of Kine in Italy.  which Kine are of the smallest body, and yet the greatest labourers, who are not yoked or coupled together by their necks as in other Countries, but only by their heads.  
The Cows of Arabia have the most beautiful horns, by reason of abundance of humours 
Arabian Cowes.  which flow to them, feeding them continually with such generous liquor as naturally doth increase them.  
The Pyrrhean Kie are not admitted to the Bull till they be four year old at the least, which thing 
Pyrrhean Cows,  caused them to grow to a very high and tall stature: whereof there were ever four hundred kept for the King's store.  
These Kie do give at one time seven or eight gallons of Milk, of Wine measure, and they are so tall, that the person which milketh them must stand upright, or else stoop very little: neither ought 
Phenician Cowes. Aelianus.  this seem incredible, for it is evident that the Cows of the Phoenicians were so high, that a very tall man could not milk them except he stood upon a footstool.  
The manner is in Germany and Helvetia, that about April some take Kie to hire, which have none 
Hiring of Cows in Germany and Helvetia.  of their own, and other buy Kie to farm them out to other; and the common price of a Cow for six months is paid in Butter, and is rated at seventy five pounds, twelve ounces to the pound; which payment is due to the owner, or money to that value. Other again, buy Kie and let them forth to farm, reserving the Calf to themselves; and if by the negligence of the Cow-herd or farmer of them, the Cow cast the Calf, then is the hirer bound to answer the value, but if it miscarry without his negligence (as oftentimes they may) then is the loss equal to the Locatour or Farmer. Yet it is noted, that the Kie of greatest bodies, are not always best or most plentiful in Milk; for the Cows or Caeve of Altin 〈…〉 in Italy, are of little bodies, but yet very full of Milk.  
The principal benefit of Cow's Milk is for making of Butter, for the Milk itself, the Cheese and 
The use of Cow milk.  Whey, are not so fit for nonrishment of man, as are those of Sheep; and the reason is, because the Milk of Kie is fattest of all other, and therefore the name of Butter, which is in Greek, Boutyros 
Pet. Crescent. Aristotle. Marc. Virg. Food for Cowes giving Milk.  and Boutyron, and Butyrum in Latin, is derived properly from this kind of cattle. The Cow herds do also for their profit, observe the pasture and food, which doth above other multiply Milk; and therefore they give their Kie Trifolie, or Three-leaved grass; and Medica, (which is a kind of Claver grass) Vetches, Pulse, and Beans, for Beans have a great virtue to multiply Milk: likewise I have seen bundles of Hemlock, or an herb much like unto it, (which we call Heart's tongue) given to milch Kie.  
There is an herb much like Crowfoot, called of the Germans, Butterbloumen, and in English, Butter-flower, which is used to colour Butter, for thereby is the whiteness thereof taken away: they will not eat Walwort or nightshade (commonly called Death's herb) but if they eat herbs whereupon falleth an Honeydew, then will their Milk be wonderful sweet and plentiful: there is no food so good for Cows, as that which is green, if the Country will afford it; especially Kie love the wet and wateryplaces, although the Butter coming from the milk of such beasts, is not so wholesome as that which is made of such as are feed in drier Pastures. The like care is had of their drink, 
Palladius.  for although they love the coldest and clearest waters, yet about their time of Calving it is much for better them to have warmer waters, and therefore the Lakes which are heated and made to foam by the rain; are most wholesome to them, and do greatly help to ease their burden and pains in that business.  
Pausanias reporteth a wonder in nature, of the Rivers Milichus and Charadrus, running through the City Patrae, that all the Kie which drink of them in the Spring time, do for the most part bring forth males, wherefore their herdsmen avoid those places at that time. Kie for the most part before their Calving, are dry and without milk (especially about Torona), They are also purged of their menstrua in greater measure, than either Goats or Sheep, which especially come from them a little before or after they have been with the Bull; howsoever Aristotle saith, that they come from them after they have been five months with Calf, and are discerned by their urine; for the urine of a Cow is the thinnest of all other.  
These beasts are very lustful, and do most eagerly desire the company of their male, which if 
Aellanus.  they have not within the space of three hours after they mourn for it, their lust assuageth till another time. In a Village of Egypt called Schussa (under the government of, the Hermopolites) they worship Venus under the title Urania in the shape of a Cow, persuading themselves that there is great affinity betwixt the Goddess and this beast; for by her mournful voice she giveth notice of her love, who receiveth the token many times a mile or two off, and so presently runneth to accomplish the lust of nature: and for this cause do the Egyptians picture Isis with a Cow's horns, and likewise a Bull to signify hearing. The signs of their Bulling (as it is termed) are their cries, 
Signs of a Cow's desire to the Bull.  and disorderly forsaking their fellows, and resisting the government of their keeper. Likewise, their secret hangeth forth more than at other times, and they will leap upon their fellows as if they were males: besides after the manner of Mares, they oftener make water then at other times.  
The most cunning herdsmen have means to provoke them to desire the Bull, if they be slack, 
Secrets to provoke lust in cattle.  first of all they withdraw from them some part of their meat (if they be fat) for that will make them fitter to conceive; then take they the genitals or stones of a Bull, and hold it to their nose, by smelling whereof they are provoked to desire copulation; and if that prevail not, then take they the tenderest part of Shrimps, which is their fish, and beat them in water till they be an ointment, and there with 
Cellumella.  anoint the breasts of the Cow, after they have been well washed, until it work upon her. And some affirm, that the tail of an Eel put into her hath the same virtue; other attribute much force to the wild willow, to procure lust and conception.  
They are a great while in copulation, and some have guessed by certain signs at the time of copulation, 
Signs at the copulation to know whether the Calf will be Male or Female.  whether the Calf prove male or female; for say they, if the Bull leap down on the right side of the Cow, it will be a male, if on the left, it will be a female: which conjecture is no longer true, then when the Cow admitteth but one Bull, and conceiveth at the first conjunction, for which cause the Egyptians decipher a woman bringing forth a maiden child; by a Bull, looking to the left hand, and likewise bearing a man child, by a Bull, looking to the right hand.  
They are not to be admitted to copulation before they be two year old at the least, or if it may be four; yet it hath been seen, that a Heifer of a year old hath conceived, and that another of four months old hath likewise desired the Bull; but this was taken for a monster, and the other never thrived  
One Bull is sufficient for fifteen Kie, although Varro faith, that he had but two Bulls for threescore and ten Kie; and one of them was two year old, the other one. The best time for their copulation is about the time of the Daulphins' appearance, and so continueth for two or three and forty days, which is about June and July, for those which conceive at that time, will bring forth their young ones in a most temperate time of the year: and it hath been observed, that an Ok immediately after his gelding, before he had forgotten his former desire and inclination, his seed not dried up, hath filled a Cow, and she proved with Calf.  
They go with Calf ten months, except eighteen or twenty days; but those which are Calved 
Aristotle.  before that time, cannot live; and a Cow may bear every year (if the Country wherein she liveth be full of grass, and the Calf taken away from her at fifteen days old).  
And if a man desire that the Calf should be a male, then let him tie the right stone of the Bull 
Meaus to cause the Calf at the time of copulation to be either male or female. The length of their age.  at the time o● copulation; and for a female bind the left. Others work this by natural observation; for when they would have a male, they let their cattle couple when the North wind bloweth; and when a female, they put them together when the air is Southerly. They live not above fifteen years, and thereof ten times they may engender. The best time to Calf in, is April, because then the Spring bringeth on grass, both for themselves, and to increase milk for the young ones.  
They bear not but in their right side, although they have twins in their belly, which happeneth very seldom, and the beast immediately after her delivery, must be nourished with some good meat, for except she be well fed, she will forsake her young to provide for herself: therefore it is requisite to give her Vetches, Millet-seed, and milk mingled with water, and scorched Corn; and unto the Calves themselves, dried Millet in milk, in the manner of a mash: and the Kie must also be kept 
A srcret in copulation.  up in stables, so as they may not touch their meat at the going forth, for they are quickly brought to forsake and loath that which is continually before them: and it is observed that when Kie in the Summer time do in greater number above custom go to the Bull then at other times, it betokeneth and foreshoweth a wet and rainy winter, for it cannot be (saith Albertus) that a beast so dry as is a Cow, can be increased in moisture, which stirreth up the desire of procreation, except also there be a mutation in the air unto abundance of moisture. And to conclude this discourse of a Cow, in ancient time they were wont to call light women Heifers, Harlots, and Kine, by reason of two famous harlots of Athens, Cuina and Salanachha, and from this came the fiction of Io, whose fable is at large prosecuted by Ovid, how she being the daughter of juachus, was in a darkness brought upon her by jupiter, by him ravished, which missed being espied by Juno, she descended to the earth, and Jupiter fearing his wife's jealousy turned the said Io into a Heifer, from which shape she was afterwards delivered and married to Osiris the King of Egypt, and after her death was worshipped by the Egyptians for a god, and called Isis, unto whom they facrificed Geese which were called Sacra Isiaca.  
In the choice of Kie, you must observe this direction, you must buy them in the month of March, 
Of the choice of Kie.  let them be young, not past their first or second Calf, their colour black or red, seldom brown or white, bright coloured, specially red, brown legs, blackish horns smooth and beautiful, high foreheads, great eyes and black, hairy and grisly ears, flat Nostrils like an Apes, but open and wide, their back bones bending somewhat backward, black lips, long and thick necks, most broad fair crests descending from the neck, well ribbed, a great belly, the back and shoulders very broad, the buttocks broad, with a long tail hanging down to their heels, and their nether part in many places crisped and curled, well set and compacted legs rough and short, strait knees, and their bunches hanging over; their small feet, not broad but round, standing in good distance one from other, not growing crooked or splay-footed, and their hoofs smooth and like one another every way. Finally, it were a profitable thing to prosecute nature's perfection in every one of their several parts, but I spare to speak any more of the Females, and returning again to the story of Oxen from which we have digressed, leaving the readers who desire to hear more of this discourse of Kie to other Authors, who purposely describe every part more particularly.  
To begin therefore with their description, because among folded beasts they are of most dignity 
The description of Oxen in common.  and worth, especially in Italy, where the bounds of their best privileged and flourishing Cities, were first of all declared and laid out, by the lowing together of an Ox and a Cow in one yoke. Mago Carthaginensis teacheth, that the time to provide or buy oxen, is best in the time of March, because then 
Time best to provide Oxen.  in their lean bodies, they which sell them cannot cover their faults so well, as if they were fatter, and also if they should be unruly and stubborn, they may be the more easily tamed, before their flesh increase their strength.  
Their notes or marks must be these, let them be young, having square and great limbs, a sound 
Outward marks of good Oxen.  body, thick and short, having his muscles standing up red and round, and all his body smooth, his horns black, strong and large, without crooking or winding, after the fashion of a half moon, great and rough ears, their eyes and lips black, broad Nostrils and flat upward, a long thick and soft neck, his crest descending down to the knee, a great breast, large shoulders, big belly, long strait sides, broad loins, a strait back descending a little, and a round pair of buttocks, strait, sound and sinewy, short legs, good knees, great hoofs, and long tails rough and grisly. And it is to be noted, that the Oxen of a man's own Country breed, are better and to be preferred before strangers, becanse he is already naturally fitted to the air, food, water, and temper of the soil: for it is not good to bring them from the Mountains to the Valleys, because than they will grow lazy and fat, and so into diseases; neither from the Valleys to the Mountains, because they will quickly grow out of heart through want of their first deep and fat pasture; and above all, have regard to match them equally in yoke, so as one may not overbear the other. Oxen lose their teeth at two or three year old, but not all as a Horse doth, their nerves are harder, but not so hard as a Bulls; 
Their several parts.  their flesh is dry and melancholic, their horns are greater and larger than are a Bulls, for the same reason that Eunuches and gelded persons can never be bald; for copulation weakeneth the brain, only a Bull hath a stronger forehead than an Ox, because the humour that should grow forth into horns, is hardened under the bone: and the horns of Kie which are also bigger than a Bulls; may through heat be made flexible with wax or water, and bend every way: and if when they are thus made soft, you do slit or cut them into four, that is, every horn in two, they will so grow afterward, as if every beast had four horns, and sometime through the thickness of their scull, 
The reasons why some oxen are polled. Aelianus.  closing up the part where the horn should grow, and the smallness of their veins in that place to feed the horns, there come no horns at all, but remain polled; And it is reported that they have a little stone in their head, which in the fear of death they breathe out. Their teeth do all touch one another, and are changed twice, they chew the cud like sheep, wanting a row of their upper teeth, 
Aristotle.  that is four of them, their eyes are black and broad, and their heart full of sinews, yet without any bony substance, although Pliny affirmeth that sometimes in the hearts of Oxen and Horses 
Pliny.  are found bones.  
Their crest called Palea cometh of Pilus their hair, and it is nothing else but long strakes in 
The parts of a Cow different from Oxen.  their hair, whereby the generofity and stomach of the beast is apparent. A Cow hath two udders under her loins, with four speans, like a Goat and a Sheep, because the concoction and juice of their meat may better descend to the lower parts then to the upper; their navel is filled with many veins, their hair short and soft, their tail long, with harder hair then in the other parts of the body; their milt is long and not round, their reins are like the reins of a Sea-calf, and by reason of their dry bodies they grow very fat, and this fat will not easily be dissolved, but their manner of feeding maintaineth their strength, for they which eat much are slow in the chewing, and speedy in the concoction, for they do better preserve their fat which eat slowly: then those that eat hastily and 
Galen.  with more greediness.  
It hath been already showed, that some Oxen will eat flesh, and tear wild beasts in pieces, 
The manner how Oxen seed fat. Herodotus. Paul. Venet.  the people of Prasias give to their yoked or working Oxen fish, and also in the Province of Aden, and where their Horses, Sheep, and Oxen, eat dried fish, by reason that the abundance of heat doth dry up their pasture: neither is any thing so plentiful among them as fish: the like is reported of the people Horotae, and Gedrusu, and of Mo●ynum a City of Thracia, and in Friesland: in the Province of Narbon, there is an herb growing in waters, which is so much desired of their cattle, that they will thrust their heads into the water above their ears, to bite that to the roots: and the Oxen of the Northern ocean Islands of Germany do grow so fat, that they are endangered to die thereby.  
The most common food for Oxen, is the same that is already specified in the former discourse of Kie; namely, Three-leaved grass, Claver grass, all green herbs, Hay, Beans, Vetches, Chaff, and in some places Barley and Straw. There is also a monthly diet or food given to Oxen, for in January and February, they give them Vetches, and Lupins, bruised in water among Chaff or Pease, so bruised and mingled, and where is want of such pulse, they may give them press of Grapes dried and cleansed, which is not turned into wine, and mingle them with chaff for the cattle to eat, but the Grapes themselves are much better before the pressing, with their small twigs or leaves, because they are both meat and drink, and will fat an Ox very speedily.  
The like may be added of boughs, of Laurel, Elm, and other leaves, and also Nuts and Acorns, but if they be not wearied and fed with Acorns till they loathe them, they will fall into scabs. In March and April, give them Hay, and from April unto June give them Grass, and such green meat as may be found abroad; Afterward all the Summer and Autumn, they may be satisfied with the leaves of Elm, Bay, Holm, and especially that kind of Oak which is without prickles, and therefore they cannot abide Juniper. In November and December, while the seed time lasteth, they must have as much given them as they can desire, either of the forenamed food, or else of some better if need require; for it must be principally regarded, that the cattle fall not into leanness in the Winter time, for leanness is the mother of many sicknesses in cattle, and their utter overthrow, and therefore the benefits by their full feeding are many, as may appear by that common proverge, Bos ad acervum, that is, an Ox to a whole heap, to signify such men as live in all plenty and abundance. The like care must be had of their drink, for the Neat-herd must diligently look unto their drink, that it may be always clear, and it is reported of the rivers Crath● and Sibaris, that the cattle which drink of their water do turn white, whatsoever colour they had in former times.  
They will live in strength and perfection twelve years, and their whole life is for the most part 
The time of Oxens' age.  but twenty, Kie live not so long; the means to know their age is by their teeth and their horn, for it is observed that their teeth grow black in their age, and their horns wax more circled as they grow in years, although I dare not affirm that every circle betokeneth a years growth, (as some have written) yet I am assured the smooth horn showeth a young beast. More over, although Kie will endure much cold and heat both in Winter and Summer, yet must you have more regard to your Oxen, and therefore it is required that they in the Winter cold weather be kept dry and housed in stalls, which must be of convenient quantity, so as every Ox may be lodged upon straw, the floor made higher under their forefeet then their hinder, so as their urine may pass away and not stand to hurt their hoofs: and there be also allowed for the standing and lodging of every Ox eight foot in breadth, and a length answerable. The like regard must be had to their manger and rack, whereof the slaves must not stand above one foot, or rather less from one another, that so they may not draw out their meat and stamp it underfoot.  
But all the diet and food that the wit of man can ordain, will do them no manner of good if regard 
The medicines to preserve an ox in strength.  be not had to their bodily health, and preservation of strength, for which cause they must receive an ordinary medicine every quarter of the year; that is, in the end of the Spring, Summer, Autumn, and Winter; which in some places is thus made and given in potion, they take of Cypress, and Lupine leaves an equal quantity, beat them small, then set them in water in the open air a day and a night, and afterward give unto every one for three days together warmed as much as a wine pint.  
In other places they give them to prevent sickness, a raw Egg, a handful of salt in a pint of 
Paxamus.  wine: and other put into the meat of Oxen, the foam of new oil mingled with water, first a little at once until they be accustomed unto it, and afterward more, and this they do every fourth or fifth day. Cato reciteth a certain vow or prayer, which the old Idolatrous Romans were wont to make for the health of their cattle, to Silvanus Mars, which was on this manner. First, they take three pound 
Vows and superstitious medicines for the cure of cattle:  of green wheat, and of Lard four pounds, and four pound and a half of fleshy sinews, and three pints and a half of wine, than put them into earthen pots with honey, and put in the wine by itself, and this they did yearly, but no woman might know how it is made, or be present at the time of the preparation, and it being made must be presently consumed by fire. Unto this ridiculous and superstitious idle invention, serving more to express the folly of man, then to benefit either man or beast, I may add that kind of sacrifice made for beasts, which Pliny calleth Daps, that was made in the Spring time when the Pear-tree did blossom, the manner whereof was thus, They did offer to Jupiter Dapalis a bowl of wine, on the same day the herdsmen and herds make their sacrifice, saying in this manner, O Jupiter Dapalis, I offer unto thee this cup of wine, in the behalf of myself, family and cattle, if thou wilt perform that unto them which belongeth to thee, be good to this wine beneath, be good to this my sacrifice: Afterward the party washed his hands, and then drank the wine saying, O Jupiter Dapalis, be good to this my sacrifice, be good to this inferior wine, and if thou wilt, give part thereof to Vesta: the sacrifice being ended he took Millet-seed, Lentils, Oxipanum, and Garlic: Thus far Cato; wherewith if any Reader be offended, let him remember to pity such poor remedies, and commend his cattle to the true God, that saveth man and beast. The Druids of the Gauls, called a certain herb growing in moist places Samolum; which being gathered by the left hand of them that were fasting, they gave it for an Antidote to Oxen and Swine. And Galen telleth of another superstitious cure for Oxen, when a man took the horn of a Hart, and laid it upon the Chapel of Pan, and set upon it a burning Candle, which must not be forgotten, but always thought upon in the day time, calling upon holy Demusaris, which foolish people have thought as it were bv a witchcraft, to cure the evils of their cattle.  
But to let pass these and such like trifles, let us follow a more perfect description and rule to 
The discovery of the sickness of cattle, and the particular cure thereof.  cure all manner of diseases in this cattle, whose safeguard and health next to a man's, is to be preferred above all other: and first of all the means whereby their sickness is discovered may be considered, as all Lassitude or wearisomeness through overmuch labour, which appeareth by forbearing their meat, or eating after another fashion than they are wont, or by their often lying down, or else by holding out their tongue, all which and many more signs of their diseases, are manifest to them that have observed them in the time of their health; and on the other side it is manifest, that the health of an Ox may be known by his agility, life and stirring, when they are lightly touched or pricked, starting, and holding their ears upright, fullness of their belly, and many other ways.  
There be also herbs which increase in cattle divers diseases, as herbs bedewed with Hony bringeth the Murrain, the juice of black Chamaeleon killeth young Kie like the Chine, black Hellebore, Aconitum, or Wolf-bane, which is that grass in Cilicia, which inflameth Oxen, herb Henry, and others. It is also reported by Aristotle, that in a piece of Thracia, not far from that City which is called the City of Media, there is a place almost thirty furlongs in length, where naturally groweth a kind of Barley, which is good for men, but pernicious for beasts. The like may be said of Aegolothros, Orobanche and Aestur, but I will hasten to the particular description of their diseases.  
In the first place is the Malis or Glanders already spoken of in the story of the Ass, which may 
The diseases which infested Oxen & Kie.  be known by these signs, the Ox's hair will be rough and hard, his eyes and neck hang down, matter running out of the nose, his pace heavy, chewing his cud little, his backbone sharp, and his meat loathsome unto him; for remedy hereof take Sea-onions or Garlic, Lupins or Cypress, or else the foam of oil. And if a beast eat Hog's dung, they presently fall sick of the Pestilence, which infecteth the herbs and grass they breathe on, the waters whereof they drink, and the stalls and lodgings wherein they lie. The humours which annoy the body of Oxen are many, the first is a moist one called Malis, issuing at the nose, the second a dry one when nothing appeareth outwardly, only the beast forsaketh his meat, the third an articular, when the fore or hinder legs of the beast halt, and yet the hoofs appear sound, the fourth is Farciminous, wherein the whole body breaketh forth into mattry bunches and biles, and appear healed till they break forth in other places, the fifth Subtercutaneus, when under the skin there runneth a humour that breaketh forth in many places of the body; the sixth a Subrenal, when the hinder legs halt by reason of some pain in the loins, the seventh a Maungie or Leprosy, and lastly a madness or Frenzy, all which are contagious, and if once they enter into a herd, they will infect every beast if they be not separated from the sick, and speedy remedy obtained.  
The remedies against the last seven are thus described by Columella. First take Oxipanum and sea-holy roots mingled with Fennel-seed and meal of beaten wheat rath-ripe; put them in spring water warmed with honey nine spoonfuls at a time, and with that medicine anoint the breast of the beast, then take the blood of a Sea-snail, and for want thereof a common Snail, and put it into wine, and give the beast in at his nose, and it hath been approved to work effectually. It is not good at any time to stir up Oxen to running, for chase will either move them to looseness of the 
Cursu● boum aut cict alvum, aut sebrim inducit.  belly, or drive them into a Fever: now the signs of a Fever are these, an immoderate heat over the whole body, especially about the mouth, tongue and ears, tears falling out of the eyes, hollowness of their eyes, a heavy and stooping drowsy head, matter running out of his nose, a hot and difficult breath, and sometime sighing and violent beating of his veins and loathing of meat: for remedy whereof, let the beast fast one whole day, then let him be let blood under the tail fasting, and afterward make him a drink of bole-wort stalks sod with oil and liquor of fish sauce, and so let him drink it for five days together before he eat meat; afterward let him eat the tops of Lentils, and young small Vine branches, then keep his nose and mouth clean with a sponge, and give him cold water to drink three times a day, for the best means of recovery are cold meats and drinks, neither must the beast be turned out of doors, till he be recovered: When an Ox is sick of a cold, give him black wine, and it will presently help him.  
If an Ox in his meat taste of hen's dung, his belly will presently be tormented, and swell unto death if remedy be not given; for this malady, take three ounces of parsley seed, a pint and a half of Cummin, two pounds of honey, beat these together and put it down his throat warm, then drive the beast up and down, as long as he can stand, then let as many as can stand about him rub his belly, until the medicine work to purgation: and Vegetius addeth, that the ashes of Elm wood well sod in oil, and put down the beasts throat, cureth the inflammation of hen-dung. If at any time it happen, that an Ox get into his mouth and throat a horseleech, which at the first will take fast hold, and suck the place she holds (be it mouth or throat) till she have killed the beast: if you cannot take hold on her with the hand, then put into the Ox's throat a Cane, or little hollow pipe, even to the place where the Leech sucketh, and into that pipe put warm oil, which as soon as the Leech feeleth, she presently leaveth hold.  
It fortuneth sometimes that an Ox is stung or bitten with a Serpent, Adder, Viper, or other such venomous beast; for that wound take sharp Trifoly, which groweth in rocky places, strain out the juice and beat it with salt, then scarify the wound with that ointment, till it be wrought in. If a fieldmouse bite an Ox, so as the dint of her teeth appear, then take a little Cumin or soft Pitch, and with that make a plaster for the wound: or if you can get another fieldmouse, put her into oil, and there let it remain till the members of it be almost rotten, then bruise it and lay it to the sore; and the same body shall cure, whose nature gave the wound. Oxen are also much troubled with a disease called the Hide-bonnd; for remedy whereof, when the beast is taken faom his work, and panteth, then let him be sprinkled over with wine and put pieces of fat into his mouth: if then you perceive no amendment, then seethe some Laurel, and therewith heat his back, and afterward with oil and wine scarify him all over, plucking his skin up from the ribs, and this must be done in the sunshine, or else in a very warm place.  
For the scabs, take the juice of Garlic, and rub the beast all over; and with this medicine may the biting of a Wolf or a mad Dog be cured: although other affirm, that the hoof of any beast with Brimstone, Oil, Water and Vinegar, is a more present remedy; but there is no better thing than Butter and stale Urine: When they are vexed with worms, pour cold water upon them, afterward anoint them with the juice of onions mingled with Salt.  
If an Ox be wrinched and strained in his sinews, in travel or labour, by stumping on any root or hard sharp thing, then let the contrary foot or leg be let blood, if the sinews swell: If his neck swell, let him blood, or if his neck be windiug or weak (as if it were broken) then let him blood in that ear to which side the head bendeth. When their necks be bald, grind two tile together, a new one and an old, and when the yoke is taken off, cast the powder upon their necks, and afterward oil, and so with a little rest the hair will come again.  
When an Ox hangeth down his ears and eateth not his meat, he is troubled with a Cephalalgie; that is, a pain in his head: for which, seethe Thyme in Wine, with Salt and Garlic, and therewith rub his tongue a good space: also raw Barley steeped in Wine, helpeth this disease. Sometime an Ox is troubled with madness, for which men burn them betwixt the horns in the forehead till they bleed: sometime there is a Fly which biting them continually, driveth them into madness; for which they are wont to cast Brimstone and bay sprigs sod in water in the Pastures where they feed, but I know not what good can come thereby. When Oxen are troubled with fleam, put a sprig of black Hellebore through their ears wherein let it remain till the next day at the same hour. All the evils of the eyes are for the most part cured by infusion of Honey, and some mingle therewith Ammoniack, Salt, and Boetick. When the palate or roof of their mouth is so swelled that the beast forsaketh meat, and bendeth on the one side, let his mouth be paired with a sharp instrument, or else burned or abated some other way, giving them green and soft meat till the tender sore be cured: but when the cheeks swell, for remedy whereof they sell them away to the Butcher for slaughter: it falleth out very often that there grow certain bunches on their tongues, which make them forsake their meat, and for this thing they cut the tongue, and afterward rub the wound with Garlic and Salt, till all the phlegmy matter issue forth.  
When their veins in their cheeks and chaps swell out into ulcers, they soften and wash them with Vinegar and Lees, till they be cured. When they are liver-sick, they give them Rhubarb, Mushrooms, and Gentian, mingled together. For the Cough and short breath, they give them twigs of Vines, or Juniper mingled with Salt; and some use Betony.  
There is a certain herb called A●plenon or Citteraeh, which consumeth the milts of Oxen, found by this occasion: in Crete there is a River called Protereus, running betwixt the two Cities Gnoson and Gortina, on both sides thereof there were herds of cattle, but those which fed near to Gortina had no Spleen, and the other which feed near to Gnoson were full of Spleen: when the Physicians endeavoured to find out the true cause hereof, they sound an herb growing on the coast of Gortina, which diminished their Spleen, and for that cause called it Asplenon. But now to come to the diseases of their breast and stomach, and first of all to begin with the Cough, which if it be new may be cured by a pint of Barley meal with a raw Egg, and half a pint of sod wine: and if the Cough be old, take two pounds of beaten Hyssop sod in three pints of water, beaten Lentils, or the roots of Onions washed and baked with Wheat meal given fasting, do drive away the oldest Cough. For shortness of breath, their Neatherds hang about their neck Deaths-herb and Harts-wort: but if their Livers or Lungs be corrupted, (which appeareth by a long Cough and leaness) take the root of Hasell, and put it through the Ox's ear; then a like or equal quantity of the juice of Onions, and oil mingled, and put into a pint of Wine, let it be given to the beast many days together. If the Ox be troubled with crudity, or a raw evil stomach, you shall know by these signs; he will often belch, his belly will rumble, he will forbear his meat, hanging down his eyes, and neither chew the cud or lick himself with his tongue: for remedy whereof, take two quarts of warm water, thirty stalks of Boleworts, seethe them together till they be soft, and then give them to the beast with Vinegar.  
But if the crudity cause his belly to stand out and swell, then pull his tail downward with all the force that you can, and bind thereunto Mother-wort, mingled with salt, or else give them a clyster, or anoint a Woman's hand with oil, and let her draw out the dung from the fundament; and afterward cut a vein in his tail with a sharp knife. When they be distempered with choler, burn their legs to the hoofs with a hot Iron, and afterward let them rest upon clean and soft straw: when their guts or entrails are pained, they are eased with the sight of a Duck or a Drake.  
But when the small guts are infected, take fifteen Cypress Apples, and so many Gauls, mingle and beat them with their weight of old Cheese in four pints of the sharpest wine you can get, and so divide it into four parts, giving to the beast every day one quantity. The excrements of the belly do deprive the body of all strength and power to labour; wherefore when they are troubled with it, they must rest, and drink nothing for three days together, and the first day let them forbear meat, the second day give them the tops of wild Olives, or in defect thereof Canes or Reeds; the stalks of Lentrske and Myrtill; and a third day a little water, and unto this some add dried Grapes in six pints of sharp wine, given every day in like quantity. When their hinder parts are lame through congealed blood in them, whereof there is no outward appearance, take a bunch of Nettles with their roots and put it into their mouths, by rubbing whereof the condensate blood will remove away.  
When Oxen come first of all after Winter to grass, they fall grasse-sick, and piss blood; for which they seethe together in water Barley, Bread, and Lard, and so give them all together in a drink to the beast: some praise the kernels of Walnuts put into Eggeshels for this cure; and other take the bloody water itself, and blow it into the beasts Nostrils; and herdsmen by experience have found that there is no better thing than Herb-Robert, to stay the pisling of blood; they must also be kept in a stall within doors, and be fed with dry grass and the best hay. If their horns be anointed with wax, oil, and pitch, they feel no pain in their hoofs, except in cases where any beast treadeth and presseth another's hoof; in which case take oil and sod wine, and then use them in a hot Barley plaster or poultess laid to the wounded place: but if the ploughshare hurt the Ox's foot, then lay thereunto Stone-pitch, Grease and Brimstone, having first of all seared the wound with a hot Iron bound about with shorn wool.  
Now to return to the taming and instruction of Oxen. It is said that Busiris King of Egypt was the first that ever tamed or yoked Oxen, having his name given him for that purpose. Oxen are by nature meek, gentle, slow, and not stubborn, because being deprived of his genitals he is more tractable, and for this cause it is requisite that they be always used to hand, and to be familiar with man, that he may take bread at his hand, and be tied up to the rack, for by gentleness they are best tamed, being thereby more willing and strong for labour, then if they were roughly yoked or suffered to run wild without the society and sight of men. Varro saith, that it is best to tame them betwixt five and three year old, for before three it is too soon, because they are too tender; and after five it is too late, by reason they are too unwieldy and stubborn.  
But if any be taken more wild and unruly, take this direction for their taming: First, if you 
How to tame or yoke wi●de Oxen.  have any old tamed Oxen, join them together, (a wild and a tame) and if you please, you may make a yoke to hold the necks of three Oxen; so that if the beast would rage and be disobedient, then will the old one both by example and strength draw him on, keeping him from starting aside, and falling down. They must also be accustomed to draw an empty Cart, Wain, or sled through some Town or Village, where there is some concourse of people, or a plough in fallowed ground or sand, so as the beast may not be discouraged by the weight and strength of the business; their keeper must often with his own hand give them meat into their mouth, and struck their Noses, that so they may be acquainted with the smell of a man; and likewise put his hands to their sides, and struck them under their belly, whereby the beast may feel no displeasure by being touched. In some Countries, they wash them all over with wine for two or three days together, and afterward in a horn give them wine to drink, which doth wonderfully tame them, although they have never been so wild. Other put their necks into engines, and tame them by substracting their meat. Other affirm, that if 
Rosis.  a wild Ox be tied with a halter made of wool, he will presently wax tame: but to this I leave every man to his particular inclination for this business; only let them change their Oxens sides, and set them sometime on the right side, and sometime on the left side, and beware that he avoid the Ox's heel, for if once he get the habit of kicking, he will very hardly be restrained from it again. He hath a good memory, and will not forget the man that pricked him, whereas he will not stir a● at another, being like a man in fetters, who dissembleth vengeance until he be released, and then payeth the person that hath grieved him. Wherefore it is not good to use a young Ox to a goad: but rather to awaken his dulness with a whip.  
These beasts do understand their own names, and distinguish betwixt the voice of their keepers 
The understanding of Oxen.  and strangers. They are also said to remember and understand numbers, for the King of Persia had certain Oxen, which every day drew water to Susis to water his Gardens, their number was an hundred Vessels, which through custom they grew to observe, and therefore not one of them would halt or loiter in that business, till the whole was accomplished: but after the number fulfilled, 
Guidus. Aelianus.  there was no goad, whip, or other means, could once make them stir, to fetch another draught or burden. They are said to love their fellows with whom they draw in yoke most tenderly, whom they seek out with mourning if he be wanting. It is likewise observed in the licking of themselves 
The love of Oxen to their yokefellow. Of the licking of Oxen, natural observations.  against the hair, (but as Cicero saith) if he bend to the right side and lick that, it presageth a storm; but if he bend to the left side, he foretelleth a calmy fair day: In like manner, when he lougheth and smelleth to the earth, or when he feedeth fuller than ordinary, it betokeneth change of weather: but in the Autumn, if Sheep or Oxen dig the earth with their feet, or lie down head to head, it is held for an assured token of a tempest.  
They feed by companies and flocks, and their nature is to follow any one which strayeth away; 
Their aptness to go astray.  for if the Neat-herd be not present to restrain them, they will all follow to their own danger. Being angered and provoked they will fight with strangers very irefully, with unappeasable contention: for it was seen in Rhaetia, betwixt Curia and Velcuria, that when the herds of two Villages met 
The anger of Oxen & Kie.  in a certain plain together, they fought so long, that of threescore, four and twenty were slain, and all of them wounded, eight excepted, which the inhabitants took for an ill presage or mischief of some ensuing calamity, and therefore they would not suffer their bodies to be covered with earth: to avoid this contention, skilful Neatherds give their cattle some strong herbs, as garlic and such like, that the savour may avert that strife. They which come about Oxen, Bulls, and Bugils, must not 
Gillius. Oxen provoked by colours.  wear any red garments, because their nature riseth and is provoked to rage, if they see such a colour.  
There is great enmity between Oxen and Wolves, for the Wolf (being a flesh-eating creature) lieth in wait to destroy them; and it is said, that there is so great a natural fear in them, that if a Wolves tail be hanged in the rack or manger where an Ox feedeth, he will abstain from eating. This beast is but simple, though his aspect seem to be very grave; and thereof came the proverb of the 
Rasis.  Oxen to the yoke, which was called Ceroma; wherewithal Wrestlers and Prize-players were anointed, but when a foolish and heavy man was anointed they said ironically Bos ad ceroma.  
Again the folly of this beast appeareth by another Greek proverb, which saith, that An Ox raiseth dust which blindeth his own eyes; to signify, that foolish and indiscreet men stir up the occasion of their own harms. The manifold Epithets given this beast in Greek and Latin bv sundry authors, do demonstratively show the manifold conditions of this beast; as that it is called a Plougher, Wild, an earth-tiller, brazen-footed, by reason of his hard hoofs, Cerebrous, more brain than wit; horned, stubborn, horn-stiking, hard, rough, untamed, devourer of grass, yoak-bearer, fearful, overtamed, drudges, wry-faced, flow, and ill favoured, with many other such notes of their nature, ordination, and condition.  
There remain yet of this discourse of Oxen, two other necessary Tractates; the one natural, and 
The natural uses of the several parts of Oxen.  the other moral. That which is natural, contains the several uses of their particular parts, and first for their flesh, which is held singular for nourishment, for which cause, after their labour which bringeth leanness, they use to put them by for sagination, or (as it is said) in English for feeding, which in all countries hath a several manner or custom. Sotion affirmeth, that if you give your cattle when 
How to fatten cattle.  they come fresh from their pasture, Cabbage leaves beaten small with some sharp Vinegar poured among them, and afterward chaff winnowed in a sieve, and mingled with Bran for five days together, it will much fatten and increase their flesh, and the sixth day ground Barley, increasing the quantity by little and little for six days together.  
Now the best time to feed them in the Winter is about the Cock crowing, and afterward in the morning twilight, and soon after that let them drink: in the Summer let them have their first meat in the morning, and their second service at noon, and then drink after that second meat or eating, and their third meat before evening again, and so let them drink the second time; It is also to be observed, that their water in Winter time be warmed, and in the Summer time colder. And while they feed, you must often wash the roof and sides of her mouth, for therein will grow certain Worms, which will annoy the beast, and hinder his eating, and after the washing, rub his tongue well with salt: If therefore they be carefully regarded they will grow very fat, especially if they be not over aged or very young at the time of their feeding; for by reason of age their teeth grow loose and fall out, and in youth they cannot exceed in fatness, because of their growth: above all Heifers and barren Kie will exceed in fatness, for Varro affirmeth, that he saw a field Mouse 
A strange report of a fat Cow, if true.  bring forth young ones in the fat of a Cow having eaten into her body she being alive: the self same thing is reported of a Sow in Arcadia: Kie will also grow fat when they are with Calf, especially in the midst of that time. The Turks use in their greatest feasts and Marriages, to roast or seethe an Ox whole, putting in the Ox's, belly a whole Sow, and in the Sow's belly a Goose, and in the Goofes belly an Egg, to note forth their plenty in great and small things: but the best flesh is of a young Ox, and the worst of an old one, for it begetteth an ill juice or concoction, especially if they which eat it be troubled with a Cough or rheumy fleam, or if the party be in a Consumption, or for a woman that hath ulcers in her belly, the tongue of an Ox or Cow salted and slit asunder, is accounted a very delicate dish, which the Priests of Mercury said did belong to them, because they were the servants of speech, and howsoever in all sacrifices the beasts tongue was refused as a profane member, yet these Priests made choice thereof, under colour of sacrifice to feed their dainty stomaches.  
The horns of Oxen by art of man are made very flexible and strait, whereof are made Combs, hafts for knives, and the ancients have used them for cups to drink in, and for this cause was Bacchus painted with horns, and Crater was taken for a cup, which is derived of Kera a horn. In like manner the first Trumpets were made of horns, as Virgil alludeth unto this sentence, Rauco strepuerunt cor●ua cantu, and now adays it is become familiar for the carriage of Gunpowder in war. It is reported by some husbandmen, that if seed be cast into the earth out of an Ox's horn (called in old time Cerasbola) by reason of a certain coldness, it will never spring up well out of the earth, at the least not so well as when it is sowed with the hand of man. Their skin is used for shoes, Garments, and Gum, because of a spongy matter therein contained, also to make Gunpowder, and it is used in navigation when a shot hath pierced the sides of the ship, presently they clapa raw Ox hide to the mouth of the breach, which instantly keepeth the Water from entering in: likewise they were wont to make bucklers or shields or hides of Oxen and Bugils, and the seven-folded or doubled shield of Ajax, was nothing else but a shield made of an Ox hide, so many times laid one piece upon another, which caused Homer to call it Sacoes heptabreton.  
Of the teeth of Oxen I know no other use but scraping and making paper smooth with them; their gall being sprinkled among seed which is to be sown maketh it come up quickly, and killeth field-mises that taste of it, and it is the bane or poison of those creatures, so that they will not come near to it, no not in bread if they discern it; and birds if they eat corn touched with an Ox's gall put into hot water first of all, and the lees of wine, they wax thereby astonished: likewise Emmets will not come upon those places where there remaineth any savour of this gall; and for this cause they anoint herewith the roots of trees. The dung of Oxen is beneficial to Bees if the hive be anointed therewith, for it killeth Spiders, Gnats, and drone-bees; and if good heed be not taken, it will work the like effect upon the Bees themselves: for this cause they use to smother or burn this kind of dung under the mouths of the Hives in the spring time, which so displayeth and disperseth all the little enemy-bees in Bee-hives that they never breed again. There is a proverb of the stable of Augea, which Augea was so rich in cattle, ahat he defiled the Country with their dung, whereupon that proverb grew: when Hercules came unto him he promised him a part of his Country to purge that stable, which was not cleansed by the yearly labour of 3000 Oxen, but Hercules undertaking the labour turned a River upon it, and so cleansed all. When Augea saw that his stable was purged by art, and not by labour, he denied the reward; and because Phyleus his eldest Son reproved him for not regarding a man so well deserving, he cast him out of his family for ever.  
The manifold use of the members of Oxen and Kie in medicine, now remaineth to be briefly 
The medicines of the several parts of Oxen and Kie.  touched. The horn beaten into powder, cureth the Cough, especially the tips or point of the horn, which is also received against the Ptisick, or short breath made into pills with Honey. The powder of a Cow's horn mixed with Vinegar, helpeth the morphew, being washed or anointed therewith. The same infused into the Nostrils, stayeth the bleeding: likewise mingled with warm water and Vinegar, given to a Splenitick man for three days together, it wonderfully worketh upon that passion: powder of the hoof of an Ox with water put upon the King's evil helpeth it, and with Water and Honey it helpeth the apostemes and swelling of the body: and the same burned and put into drink, and given to a Woman that lacketh Milk, it encreafeth milk and strengtheneth her very much. Other take the tongue of a Cow, which they dry so long till it may be beaten into powder, and so give it to a woman in white wine or broth. The dust of the 
Rasis.  heel of an Ox or ankle bone, taken in wine and put to the gums or teeth do fasten them, and remove the ache away: The ribs of Oxen beaten to powder do stay the flux of blood, and restrain 
Furnerius.  the abundance of monthly courses in women. The ankle of a white Cow laid forty days and nights into wine, and rubbed on the face with white Linnet, taketh spots and maketh the skin look very clear.  
Where a man biteth any other living creature, seethe the flesh of an Ox or a Calf, and after five days lay it to the sore, and it shall work the ease thereof. The flesh being warm laid to the swellings of the body, easeth them: so also do the warm blood and gall of the same beast.  
The broth of beef healeth the looseness of the belly, coming by reason of choler; and the broth of Cow's flesh, or the marrow of a Cow, healeth the ulcers and chinks of the mouth. The skin of a Ox (especially the leather thereof) warm in a shoe, burned and applied to pimples in the body or face, cureth them. The skin of the feet and nose of an Ox or Sheep, sod over a soft and gentle fire, until there arise a certain scum like to glue from it, and afterward dried in the cold, windy air, and drunk helpeth (or at least) easeth burstness very much.  
The marrow of an Ox, or the suet, helpeth the strains of sinews if they be anointed therewith. If one make a small candle of Paper and Cowes marrow, setting the same on fire, under his brows or eyelids which are bald without hair, and often anointing the place, he shall have very decent and comely hair grow thereupon. Likewise the suet of Oxen helpeth against all outward poison: so in all Leprosies, Botches, and Scurviness of the skin, the same mingled with Goose grease, and poured into the ears, helpeth the deafness of them. It is also good against the inflammation of the ears, the stupidity and dulness of the teeth, the running of the eyes, the ulcers and rhymes of the mouth, and stifness of the neck. If ones blood be liquid and apt to run forth of the body, it may be well thickened and retained, by drinking Ox blood mingled with Vinegar: and the blood of a Cow poured into a wound that bleedeth, stayeth the blood. Likewise the blood of Oxen cureth the scabs in Dogs.  
Concerning their Milk, volumes may be written of the several and manifold virtues thereof, for the Arcadians refused all medicine, only in the Spring time when their beasts did eat grass, they 
Pliny. A History.  drank Cowes milk, being persuaded, that the virtue and vigour of all good herbs and fruits were received and digested into that liquor; for they gave it medicinally to them which were sick of the Ptisick, of Consumption, of an old Cough, of the Consumption of the reins, of the hardness of the belly, and of all manner of poisons which burn inwardly; which is also the opinion of all the Greek Physicians: and the shell of a Walnut sod in Cow-milk and said to the place where a Serpent hath bitteh, it cureth it, and stayeth the poison.  
The same being new and warm Gargarized into the throat, helpeth the soreness of the kernels, and all pain in the Arteries, and swelling in the throat and stomach: and if any man be in danger of a short breath, let him take daily soft pitch with the herb Mummy, and Heart's suet clarified in a Cup of new Milk, and ithath been proved very profitable.  
Where the pains of the stomach come by sadness, Melancholy, or desperation, drink Cow-milk, Woman's milk, or Ass' milk, wherein a flint stone hath been sodden. When one is troubled with a desire of going often to the stool, and can egest nothing, let him drink Cow-milk and Asses-milk sod together; the same also heated with gads of Iron or steel, and mingled with one fourth part of water, helpeth the Bloody flux; mingled with a little Honey and a Bull's gall, with Cummin and gourds laid to the Navel: and some affirm, that Cow-milk doth help conception if a woman be troubled with the whiteflux so that her womb be endangered, let her drink a purgation for her upper parts, and afterward Ass' milk, last of all let her drink Cow-milk and new wine (for forty days together if need be) so mingled that the wine appear not in the milk, and it shall stay the flux. But in the use of milk, the rule of Hypocrates must be continually observed, that it be not used with any sharp or tartd liquor for then it curdleth in the stomach, and turneth into corruption. The whey of Cow-milk mingled with Hony and Salt, as much as the taste will permit and drunk, looseneth the hardness of the belly.  
The marrow of a Cow mingled with a little meal, and with new cheese, wonderfully stayeth the Bloudyflux. It is affirmed, that there is in the head of an Ox, a certain little stone, which only in the fear of death he casteth out at his mouth, if this stone be taken from them suddenly by cutting the head, it doth make children to breed teeth easily, being soon tied about them. If a man or woman, drink of the same water, whereof an Ox drunk a little before, it will ease the headache: and in the second venture of a Cow there is a round black Tophus found, being of no weight, which is accounted very profible to Women in hard travails of childbirth. The Liver of an Ox or Cow dried, and drunk in powder cureth the flux of boud. The gall of a Cow is more forcible in operation then all other beasts galls whatsoever. The gall of an Ox mixed with Hony, draweth out any thorn or point of a needle or other Iron thing out of the flesh where it sticketh. Likewise it being mingled with Alum and Myrrh as thick as honey, it cureth those evils which creep and annoy the privy parts; laying upon it afterward Beets sod in wine.  
It will not suffer the King's evil to grow or spread itself if it be laid upon it at the beginning. The hands washed in an Ox's gall and water, are made white how black soever they were before time; and if purblind eyes be anointed with the gall of a black Cow, one may read any writing the more plainly: there is in the gall of an Ox a certain little stone, like a ring, which the Philosophers call Alcheron (and some Guers and Nassatum) which being beaten and held to one's Nose, it cleareth the eyes, and maketh that no humour do distil to annoy them: and if one take thereof the quantity of a Lintel seed, with the juice of Beets, it is profitable against the Falling evil. If one be deaf or thick of hearing, take the gall of an Ox and the urine of a Goat; or the gall of Goose: likewise, it easeth the headache in an Ague, and applied to the temples provoketh sleep, and if the breasts of a woman be anointed therewith it keeps her milk from curdling.  
The milt of an Ox is eaten in honey for easing the pains of the milt in a man, and with the skin that a Calf cast out of his dams belly, the ulcers in the face are taken away: and if twenty heads of Garlic be beaten in a Ox's bladder, with a pint of Vinegar, and laid to the back, it will cure the milt. It is likewise given against the Spleen, and the Colic made like a plaster, and laid to the Navel till one sweat.  
The urine of an Ox causeth a cold stomach to recover, and I have seen that the urine of a Cow taken in Gargarizing, did cure intolerable ulcers in the mouth. When the Bee hath tasted of the flower of the Corn-tree, she presently dyeth by looseness of the belly, except she taste the urine of a Man or an Ox.  
There are likewise many uses of the dung of Oxen made in Physic, whereof Authors are full, but especially against the Gout, plastering the sick member therewith hot and newly made: and against the Dropsy, making a plaster thereof with Barley meal and a little Brimstone aspersed, 
The moral and external use of Oxen both for labour and other industry.  to cover the belly of a man. And thus much for the natural properties of this kind, now we will briefly proceed to the moral.  
The moral uses of this beast, both in labour and other things, do declare the dignity and high account our forefathers made hereof, both in Vintage, Harvest, Ploughing, Carriage, Drawing, Sacrificing, and making Leagues of truce and peace; in so much as that if this failed, all tillage and vintage must in many places of the world be utterly put down; and in truth, neither the fowls of the air, nor the Horse for the battle, nor the Swine and Dogs could have no sustenance but by the labour of Oxen: for although in some places they have Mules, or Camels, or Elephants, which help them 
Vatro.  in this labour, yet can there not be in any Nation a neglect of Oxen; and their reverence was so great, that in ancient time when an offender was to be fined in his cattle (as all amerciaments were in those days) the Judge might not name an Ox, until he had first named a Sheep; and they fined a small offence at two Sheep and not under, and the greatest offence criminal, at thirty Oxen and not above, which were redeemed, by giving for every Ox an hundred Asses, and ten for every Sheep.  
It is some question among the ancients, who did first join Oxen together for ploughing; some affirming that Aristeus first learned it of the Nymphs, in the Island Co: and Diodorus affirmeth, that 
Heraclides.  Dionysius Son of Jupiter and Ceres or Proserpina, did first of all invent the plow. Some attribute it to Briges the Athenian; other to Triptolemus, Osiris, Habides a King of Spain; and Virgil affirmeth most constantly, that it was Ceres, as appear by this verse;  
Prima Ceres ferro mortales vertere terram  
Instituit, etc.  
Whereunto agreeth Servius: but I rather incline to Josephus, Lactantius and Eusebius, who affirm, that long before Ceres was born, or Osiris, or Hercules, or any of the residue, their was a practice of ploughing, both among the Hebrews and Egyptians; and therefore as the God of ploughing called by the Romans Jugatinus (because of yoking Oxen) was a fond aberration from the truth, so are the residue of their inventions about the first man that tilled with Oxen: seeing it is said of Cain and Noah, that they were husbandmen and tilled the earth. The Athenians had three several plow-feasts 
Augustinus.  which they observed yearly, one in Scirus, the other in Rharia, and the third under Pelintus: and they call their mariage-feasts, plow-seasons, because than they endeavoured by the seed of man to multiply the world, in procreation of children, as they did by the plough to increase food in the earth.  
The Grecians had a kind of writing called Boustraphedon, which began, turned, and ended as the Oxen do in ploughing a furrow, continuing from the left hand to the right, and from the right hand to the left again, which no man could read, but he that turned the Paper or Table at every lines end. It is also certain, that in ancient time, the leagues of truce and peace were written in an Ox's hide, as appear by that peace which was made by Tarqvinius, betwixt the Romans and the Gabli, the which was hanged up in the Temple of Jupiter, as Dionysius and Pompeius Sextus affirm (in the likeness of a buckler or shield:) and the chief heads of that peace remained legible in that hide, unto their time, and therefore the ancients called the Ox's hide a shield, in regard that by that conclusion of peace, they were defended from the wars of the Gabii.  
And there were certain people called Homolotti by Herodotus, who were wont to strike up their leagues of peace after war and contention, by cutting an Ox into small pieces, which were divided among the people that were to be united, in token of an inseparable union. There be that affirm, that a Team or yoke of Oxen, taking six or eight to the Team, will plow every year, or rather every season a hyde of ground; that is, as some account 20 Mansa, or in English and German account 30 Acres; which hath gotten the name Jugera from this occasion, as Eustathius and Varinus report. When Sychaeus the 
A History.  husband of Dido, who was daughter of Agenor & sister to Pygmalion, wandered to and fro in the world with great store of treasure, he was slain by Pygmalion secretly, in hope to get his wealth: After which time, it is said, that he appeared to his wife Dido, bidding her to save her life from her cruel brother; who more esteemed money then nature, she fled into Lybia, taking with her some Tyrians among whom she had dwelled, and a competent sum of money; who being come thither, craved of jarbas King of Nomades, to give her but so much land as she could compass in with an Ox's hide, which with much ado she obtained, and then did cut an Ox's skin into small and narrow thongs or lists, wherewithal she compassed in so much as builded the large City of Carthage, and first of all was called the New City, and the Castle thereof Byrsa, which signifieth a Hide.  
Eustuthius also reporteth another story to the building of this City, namely that it was called Carthage of one of the daughters of Hercules, and that when Elisa and the other companions of Dido came thither for the foundation of the City, they found an Ox's head, whereupon they were discouraged to build there any more, supposing that Omen betokened evil unto them, and a perpetual slavery in labour and misery, such as Oxen live in, but afterward they tried in another corner of that ground, wherein they found a Horse's head, which they accepted as a good signification of riches, honour, magnanimity, and pleasure, because Horses have all food and maintenance provided for them. Among the Egyptians they paint a Lion for strength, an Ox for labour, and a Horse for 
Clemens.  magnanimity and courage, and the Image of Mithra which among the Persians signifieth the Sun, is pictured in the face of a Lion holding the horns of a striving Ox in both hands, whereby they signify that the Moon doth receive light from the Sun, when she beginneth to be separated from 
Giraldus.  her beams.  
There is in the Coasts of Babylon a Gem or precious stone like the heart of an Ox, and there is another called Sarcites, which representeth the flesh of an Ox. The ancients had likewise 
Pliny.  so great regard of this beast, that they would neither sacrifice nor eat of a labouring Ox; wherefore Hercules was condemned when he had desired meat of Theodomantis in Dy●pia, for his hungry companion the Son of Hyla, because by violence he took from him one of his Oxen and slew him. A crowned Ox was also among the Romans a sign of peace; for the Soldiers which 
Marc 〈…〉.  kept the Castle of Anathon near the river Euphrates against Julianus and his Army, when they yielded themselves to mercy, they descended from the Castle, driving before them a crowned Ox: from this manifold necessity and dignity of this beast came the Idolatrous custom of the Heathens, and 
Idolatry committed with Ox 〈…〉 and 〈…〉 ye. Of the choice of Ap●●▪  especially the Egyptians, for they worshipped him instead of God calling him Apis and Epaphus: whose choice was on this sort. He had on his right side an exceeding splendent white spot, and his horns crooking together like the new Moon, having a great bunch on his tongue, which they call Cantharus: neither do they suffer him to exceed a certain number of years, or grow very big, for these causes they give him not of the water of Nilus to drink, but of another consecrated well, which hindereth his growth: and also when he is come to his full age, they kill him, by drowning him in another consecrated well of the Priests: which being done, they seek with mourning another (having shaved their heads) to substitute in his place, wherein they are never very long but they find one, and then in a holy Ship, sacred for that purpose, they transport and convey him to Memphis. And the Egyptians did account him a blessed and happy man, out of whose fold the Priest had taken that Oxe-God. He hath two Temples erected for him, which they call his Chambers, where he giveth forth his Augurisms, answering none but children and youths playing before his Temples: and refusing aged persons, especially women; and if any not sacred, happen to enter into one of his Temples, he dyeth for it, and if into the other, it foreshoweth some monstrous cursed event, as they fond imagine.  
The manner of his answers is privately to them that give him meat, taking it at their hands; and they observe with great religion, that when Germanicus the Emperor came to ask counsel of him, he turned from him and would not take meat at his hand; for presently after he was slain. Once 
A History.  in a year they show him a Cow, with such marks as he hath, and always they put him to death upon the same day of the week that he was found; and in Nilus near Memphis, there was a place called Phiala, where were preserved a Golden and a Silver-dish, which upon the birth or Calving days of Apis, they threw down into the river, and those days were seven; wherein they affirm that never man was hurt by Crocodiles. The Egyptians do also consecrate an Ox to the Moon, and a Cow to Urania. It is reported that Mycerinus King of Egypt, fell in love with his own Daughter: 
Herodotus. A History.  and by violence did ravish her; she not able to endure the conscience of such a fact, hanged herself: whereupon the King her impure father, did bury her in a wooden Ox, and so placed her in a secret place or chamber, to whom daily they offer many odours; but the mother of the maiden did cut off the hands of those Virgins or Women that attended on her Daughter, and would not rescue her from so vile a contempt. There were also many other pictures of Oxen, as in Corcyra 
Of the pictures of Oxen.  and Eretria; and most famous was that of Perillus, which he made and presented to Phalaris the Tyrant of Agrigent, showing him; that if he would torment a man, he should put him into that Ox set over a fire, and his voice of crying should be like the loughing of a Heifer; which thing being heard of, the Tyrant to show his detestation of more strange invented torments than he had formerly used, he caused Perillus, that presented it unto him, to be put into it alive, and so setting it over a fire; made experiment of the work upon the workman, who bellowed like a Cow, and was so tormented to death for that damnable and dangerous invention; which caused Ovid to write thus:  
Et Phalaris tauro violentus membra Perilli  
Torruit: infoelix imbuit author opus.  
When an Ox or Cow in ancient time did die of themselves, (Viz.) if it were an Ox, they buried him under the walls of some City, leaving his horn sticking visibly out of the earth, to signify the place of his burial, for when his flesh was consumed, they took it up again, and buried the bones in the Temples of Venus in other places: but the body of a dead Cow they cast into some great River near adjoining. The Poets have feigned a certain Monster called Minotaurus, having in 
Of the monster Minotaurus.  part the form of a man, and in part the form of a Bull; and they say, that Pasiphae the Daughter of the Sun and wife of Minos, King of Crete, fell in love with a Bull, and by the help of Dedalus, she was included in a wooden Heifer, covered with a Cows hide, and so had copulation with the Bull, and so came that monster Minos included in a labyrinth; and constrained the Athenians, who had slain his son Androgeus, to send every year seven young men, and seven maids to be given to that Monsters to feed upon, for he would eat man's flesh. At last Theseus' son of Aegeus King of Athens, came into that labyrinth, and slew that Minotaur, and by the help of Ariadne escaped out of the labyrinth. Other relate the story in this manner; that when the Cretenstans would have expelled Minos from his Kingdom; he vowed that whatsoever likeness first appeared out of the Sea for sign of victory unto him, he would sacrifice it to the Gods, if he did enjoy his Regiment: and there-upon a goodly Bull came unto him out of the Sea, wherewithal he was delighted: But after he had recovered his Kingdom in quiet, he kept that Bull in his own hands, and sacrificed another; and that by this Bull was the Minotaur begotten on his wife Pasiphae. But the truth is; that when Minos was in danger to lose his Kingdom; one Taurus, a valiant Prince and Captain, came with a Navy of good soldiers, and established him in quiet. Afterward falling in love with Pasiphae King Minos' wife, he lay with her in the house of Daedalus: which Daedalus wrought with the Queen to give him his pleasure, and that the Minotaur was a Monster in Crete, that had the face of an Ox, and the other members like a man, such an one was seen in Aristotle's time. Although other take it for a fiction; because the Romans had it pictured in their Ensigns of war, until Caius Marius altered it to an Eagle, which remaineth to this day. Alciatus yieldeth this reason, why the Romans gave such an arms, to signify that secrecy becometh a Captain, and that proud and crafty counsels do hurt the authors of them.  
Limine quod caeco obscura & caligine monstrum  
Gnossiacis clausit Daedalus in latebris:  
Depictum Romana phalanx in praelia gestat,  
Semiviroque nitent signa superba 'bove:  
Nosque monent debere ducum secreta latere  
Consilia, authori cognita techna nocet.  
It is reported also, that when Cadmus went from Delphos to Phocis, an Ox did direct him in the way, and was his guide; which Ox was brought out of the herds of Pelagon, having in both his sides a white spot: it must needs be understood of the Moon, for Cadmus flying by night, having the Moon to shine upon him (which is Hieroglyphically deciphered by the Ox,) gave him light and direction to another City. It were endless to prosecute the several speeches, proverbs, allusions, emblems, plays, prizes, and hieroglyphics made upon Oxen; whereby, men and women, Cities, Regions, and People have taken denomination from Oxen; but also some of the stars in the firmament: therefore I will not proceed to those devises, but only touch the sacrifices made with Oxen, and so conclude this story.  
It cannot be denied, that the prime institution of sacrifices, was from, by, and for the Ordinance of God, to teach the world to worship him in blood for sin: which could not be expiated but by the blood of the only immaculate Son and Lamb of God; and therefore I will but remember how corruption polluted that Ordinance, which was purely without idle Ceremonies instituted by the everlasting God; and yet was by man's invention made wretched, horrible, and damnable, through abuse of the fact, that otherwise by divine constitution (as appears in holy Scripture) was heavenly, honourable and blessed.  
To begin therefore with the original of that Heathenish and Paganish sacrifice, instead of God the only true and divine Essence, to whom all sacrifice and divine worship was due, and whose creatures, both Men, Oxen, and all other living and visible things are; they offered unto all the hosts of Heaven, the Sun, and Stars, the Heathen gods, Jupiter, Mars, Minerva, Pandrisus, and others: and if the Sacrifice were costly and sumptuous, it was called Hecatomb. Now before their Sacrifice they made Prayers, burned Incense for odours, presented Prothymes (as they were termed) certain preparations and cakes made of Barley and Salt, (called Vlochytae.) After which, the Priest turned him sometimes to the right hand, and sometimes to the left, and then began to take the gristle hairs growing on the Ox's forehead betwixt his horns, making a taste of them, and casting them in the 〈…〉 re to begin the Sacrifice. Then did he give into the hands of the people standing by, little pots of Wine likewise, to taste for Sacrifice, and then he which killed the beast drew his knife, or axe, or cleaver, from the head to the tail of the beast. Now in every Sacrifice they had burning torches, which were lawful for none to carry but for men, and not women; then the Priest commanded to kill the Sacrifice, which sometime they did by knocking him on the head, if the beast were to be sacrificed to Hell, and those that were therein; for they sacrificed a barren Cow, or a black Sheep to those ghosts. But if the Sacrifice were for Heaven, and to the powers thereof, they lifted up his head and cut his throat: then put they under him their Sphagian vessels to receive his blood, and when the beast was fa●n down, they flayed off his skin.  
Then did the Priest or Flamen divide the entrails, that so he might make his augurism (the bowels being proved at the Altar.) Having looked into the bowels, they took out of every gut, member and part, a first fruits, moulded them together in the meal of green wheat-corn, than was it given to the Priest, who put thereunto franklncense, herbmary, and fire, and so burned them all together, which was called a perfect Host. But if they sacrificed to the gods of the Sea, than did they first of all wave the bowels of the beast in the Sea-floods before it was burned. The best Sacrifices were fatted and white Oxen or Kine, such as had never been under yoke; for the beast used to labour was accounted unclean: they never offered in Sacrifice one under thirty days old, nor over five years by the laws of the Priests. When the Spartans overcame their enemies by stratagem, they sacrificed to Mars an Ox; but when by open force, they sacrificed a Cock; for they esteemed more of an unbloody than a bloody victory. When a man sacrificed a Cow to Minerva, he was bound to Sacrifice a Sheep and an Ox to Pandrysus.  
When the Locreusians in a public spectacle would make a Sacrifice, they wanted an Ox; for which cause they gathered together so many sticks of small wood, as made the Image of an Ox artificially conjoined together, and so setting it on fire burned it for an offering: whereupon a Locrensian Ox, was an Ironical Proverb, for a Sacrifice of no weight or merit. It is also reported, that an Heifer being brought to the Altar of Minerva to be sacrificed, did there Calf; wherefore the Priests would not meddle with her, but let her go away free; because Minerva was the goddess of procreation; holding it an impious thing to kill that in Sacrifice which had brought forth a young one at the Altar: to conclude, as Vegetius saith, that on a time Justice was so offended with men, because they embrued every Altar with the blood of Oxen and cattle, that therefore she left the Earth, and retired back again to dwell among the Stars: so will we in this discourse cease from any further prosecution of the Moral or Natural description of these Beasts, leaving their lawful use to the necessity of mankind, and their abusive idolatrous sacrifices to him that loveth all his creatures, and will require at man's hand an account of the life and blood of brute beasts.   

Of the CALF.  
A Calf, is a young or late enixed Bull or Cow, which is called in Hebrew, Egel; or Par: and sometimes 
The definition and name.  Ben-bakar, the son of an Ox. Yet Rabbi Solomon, and Abraham Ezra, expound Egel, for a Calf of one year old. The Saracens of that word call a Calf Hesel. The Grecians, Moschos; whereof is derived Moscharios: but at this day they call him Mouskari, or Moschare. The Italians, Vitello; the French, Veau; the Spaniards, Ternera of Teneritudo, signifying tenderness; and sometimes Bezeron and Vezerro; the Germans, Ein Kalb, the Flemings, Kalf; and the Latins, Vitulus, of the old 
The cyymology of Vatulus.  word Vitulor, signifying to be wanton, for Calves are exceedingly given to sport and wantonness; or as other suppose from the Greek word Italous, came Vitulus; and therefore the Latins do not always take Vitulus for a young or new foaled beast, but sometime for a Cow, as Virgil Eclog.  
— Ego hanc vitulam (ne forte recuses,  
Bis venit ad mulctram, binos alit ubere soetus)  
Depono.—  
And this word (like the Greek, Moschos) signifieth male and female: whereunto by divers Authors both Greek and Latin, are added divers Epithets by way of explication, both of the condition, inclination, and use of this young beast; calling it wild, ripe for the temples, unarmed, weak, sucklings, tender, wand'ring, unhorned, and such like. And because the Poets feign that Io was turned 
The Epithets of a Calf.  into a Cow, and that the violet herb was assigned by jupiter for her meat; they derive Viola, a Violet, from Vitula a Calf, by a kind of Grecian imitation.  
It is also certain that the honour of this young beast have given denomination to some men, as Pomponius 
Varro. Men named after Calves.  Vitulus, and Vitulus Niger Turamius, and Vitellius was derived from this stem or theme, although he were an Emperor. The like may be said of Moschos in Greek, signifying a Calf; for there was one Moschus a Sophist that drank nothing but water, and there was another Moschus, a Grammarian of Syracuse, whom Athenaeus doth record, was a familiar of Aristarchus, and also of another, a Poet of the Bucolics; and this serveth to show us, that the love our Ancestors bare unto cattle, appeared in taking upon them their names, and were not ashamed in those elder times, wherein wisdom and invention was most pregnable, to glory in their herds from which they received maintenance. But to the purpose, that which is said of the several parts of an Ox and a Cow, belongeth also to a Calf; for their Anatomy differeth not, because they are conceived and generated by them, and in them: and also their birth, and other such things concerning that, must be inquired in the discourse of a Cow.  
It is reported by an obscure Author, that if the hoof of a Calf be not absolved or finished in the 
A secret by the hoof.  Dam's belly before the time of Calving, it will die. And also it must be observed, that the same diseases which do infest and harm an Ox, do also befall Calves, to their extreme peril: but they are to be cured by the same forenamed remedies. And above the residue, these young beasts are 
The diseases of a Calf. The cure of worms.  troubled with worms, which are engendered by crudity, but their cure is to keep them fasting till they have well digested their meat, and then take lupins half sod, and half raw, beaten together, and let the juice thereof be poured down his throat; otherwise take dry figs and fitches' beaten together with Santonica, called Lavender-cotten, and so put it down the calf's throat as aforesaid, or else the fat of a Calf and Marrube with the joyce of Leeks, will certainly kill these Evils. It is the manner 
To choose Calves for store.  to regard what Calves you will keep, and what you will make of and kill either for sacrifice, as in an ancient time, or private use, and to mark and name those that are to be reserved for breed and labour, according to these verses:  
Post partum curant, vitulus traducitur omnis,  
Et quos aut pecori malunt submittere habendo.  
Continuoque notas & nomina gentis inurunt,  
Aut aris servare sacris, aut scindere terram,  
Et campum horrentem fractis invertere glebis.  
And all these things are to be performed immediately after their weaning: and then in the next place you must regard to geld the males, which is to be performed in june, or as Magus saith, in May, or at the farthest let them not be above a year old; for else they will grow very deformed and small: but if you lib them after two years old, they will prove stubborn and intractable; 
The libbing of Calves.  wherefore it is better to geld them while they be young ones, which is to be performed not with any knife or iron instrument, because it will draw much blood, and endanger the beast through pain, but rather with a cloven reed or stick, pressing it together by little and little: but if it happen 
Aristotle. Sotion. Varro.  that one of a year or two years old be to be libbed, than you must use a sharp knife, after you have pressed the stones into the cod, and cut them out at one stroke, and for staunching of the blood, let the cod, and the ends of the veins be seared with an hot iron, and so the wound is cured as soon as it is made.  
And now the time for the effecting hereof, is best in the wane of the Moon, either in the Spring or Autumn; but it is good to leave as many of the veins and nerves of the virile member untouched and whole as may be, that so he may not lose any condition of a male, except the power of generation. And if the wound be overmuch given to bleed, lay upon it ashes with the spume of silver, which is apt to staunch blood in all green wounds; and that day let him not drink, and eat but a very little meat: for three days after give him green tops or grass, soft and easy to chew, and at 
Palladius. Sotion. Collumella. Varro.  the third days end, anoint the wound with liquid pitch, ashes, and a little Oil, which will soon cure the scar and keep the flies from stinging or harming it. If at any time a Cow cast her Calf, you may put unto her another Calf, that hath not sucked enough from his own Dam; and they use● in some Countries to give their Calf's Wheat-bran, and Barly-meal, and tender meat; especially regarding that they drink morning and evening. Let them not lie together in the night with their Dam, but asunder, until their sucking time, and then immediately separate them again, unless the Cow be well fed when the Calf sucketh; her ordinary food will yield no great tribute of Milk; and for this cause you must begin to give the Calf green meat betimes. Afterward being weaned, you 
Food for Calves.  may suffer those young ones to feed with their Dams in the Autumn, which were calved in the Spring. Then in the next place, you must regard the taming of the beast, being ready for labour, which is expressed in the former treatise of an Ox.  
The Ancients called Victoria by the name of the Goddess Vitula, because they sacrificed unto her 
Sacrifices of Calves.  Calves, which was termed a Vitulation: and this was usual for victory and plenty, as is to be seen at large in Giraldus, Macrobius, Nonius, Ovid, and Virgil: but the Heathens had this knowledge, that their Gods would not accept at their hands a lame Calf for a Sacrifice, although it were brought to the Altar; and if the tail of the Calf did not touch the joints of his hinder legs, they did not receive him for Sacrifice. And it is said of Aemilius Paulus, when he was to go against the Macedonians, 
Pliny. Coelius. Josephus. A wonder. Monsters of Calves.  he sacrificed to the Moon in her declination eleven Calves. It is very strange, that a Calf being ready to be sacrificed at the Temple of jerusalem, brought forth a Lamb, which was one foreshowing sign of jerusalem's destruction. But Aristotle declareth, that in his time, there was a Calf that had the head of a child; and in Luceria a Town of Helvetia, was there a Calf which in his hinder parts was a Hart.  
When Charles the fifth, went with his Army into afric, and arrived at Largherd, a Noble City 
Nic. Villagag.  of Sardinia, there happened an exceeding great wonder; for an Ox brought forth a Calf with two heads; and the woman that did owe the Ox, presented the Calf to the Emperor: and since that time I have seen the picture of a more strange beast calved at Bonna, in the Bishopric of Colen, which had two heads; one of them in the side not bigger than a Hare's head, and two bodies joined together; whereof the hinder parts were smooth and bald, but the tail black and hairy; it had also seven feet; whereof one had three hoofs: this Monster lived a little while, and was brought forth in Anno 1552. the 16. day of May, to the wonder and admiration of all them, who either knew the truth, or had seen the picture.  
Butcher's are wont to buy Calves for to kill, and sell their flesh; for in all creatures, the flesh of 
The flesh of Calves.  the young ones are much better than the elder, because they are moist and soft, and therefore will digest and concoct more easily: and for this cause Kids, Lambs, and Calves, are not out of season in any time of the year; and are good from fifteen days to two months' old, being ornaments to the Tables of great Noble men; which caused Fiera to make this Distichon:  
Assiduos habeant vitulum tua prandia in usus,  
Cui madida & sapida juncta tepore caro est.  
And principally the Germans use the chawthern, the head, and the feet, for the beginning of their meals; and the other part either roasted, or baked, and sometime sod in broth, and then buttered, spiced and sauced, and eaten with Onions.  
The Medicines arising from this beast, are the same that come from his Sires before spoken of, 
Pliny. Of the medicines.  and especially the flesh of a Calf doth keep the flesh of a new wound, (if it be applied thereunto) from swelling, and being sodden, it is precious against the bitings of a man's teeth: and when a mad Dog hath bitten a man or a beast, they use to pair the wound to the quick; and having sodden Veal mingled with the suet and heel, they lay some to the wound, and make the patient drink of the broth: and the same broth is sovereign against all the bitings of Serpents. The horns of a 
Marcellus. Pliny.  Calf sod soft, are good against all intoxicate poison, and especially Hemlock. The powder of a Calf's thigh drunk in Woman's Milk, cureth all filthy running Ulcers; and out of the brains of a Calf they make an Ointment, to loosen the hardness of the belly. The marrow softeneth all the 
Nicander.  joints, driveth away the bunches arising in the body; having an operation to soften, fill, dry and heat. Take Oil, Wax, Rust, and the marrow of a Calf, against all bunches in the face: and Calf's 
Rasis. Marcellus.  marrow with an equal quantity of Whey, Oil, Rose-cake and an Egg, do soften the hardness of the cheeks and eyelids, being laid to for a plaster, and the same mixed with Cummin, and infused into the ears, healeth the pains of them: and also easeth the Ulcers in the mouth.  
The marrow with the suet composed together, cureth all Ulcers and corruptions in the Secrets 
Pliny.  of Men and Women. The Fat pounded with Salt, cureth the Lousy evil, and likewise the ulcerous sores in the head. The same mixed with the fat of a Goose, and the juice of Basil or wild Cummin, 
Marcellus.  and infused into the ears, helpeth deafness and pains thereof. The fat taken out of the thigh of a Calf, and sod in three porringers of water, and supped up, is good for them that have the Flux: and the dung of a Calf fried in a pan, laid to the Buttocks and Secrets, doth wonderfully cure the Bloodyflix: also laid to the reins, provoketh Urine; and fod with Rue, cureth all the inflammations 
Leonellus. Pliny.  in the seat of a man or woman. The Suet of a Calf with Nitre, assuageth the swelling of the cod, being applied to them like a plaster: and the Suet alone, doth cure the peeling of the Nails. The Liver with Sage leaves cut together, and pressed to a liquor, being drunk, easeth the pain in the small of the Belly. The gall mingled with powder of a Harts-born, and the Seed of Marjoram, cureth Leprosies and Scurfs; and the gall alone anointed upon the head, driveth away nits. The milt of a Calf is good for the milt of a man, and for Ulcers in the mouth; and glue made of his stones, as thick as Honey, and anointed upon the seprous place, cureth the same, if it be suffered to dry thereupon.  
With the dung of Calves they perfume the places which are hurt with Scorpions; and the ashes of this dung with Vinegar, stayeth bleeding: Marcellus magnifieth it above measure, for the cure of the Gout, to take the fime of a Calf which never eat grass, mixed with lees of Vinegar; and also for the deafness of the ears, (when there is pain withal) take the Urine of a Bull, Goat, or Calf, and one third part of Vinegar well fod together, with the herb Fullonia, then put it into a flagon with a small mouth, and let the neck of the Patient be perfumed therewith.   

Of the supposed Beast CACUS.  
THere be some of the late Writers, which take the Cacus spoken of by Virgil in his eight Book of Aeneids, to be a wild beast, which Virgil describeth in these words:  
Hic spelunca fuit, vasto submota recessu:  
Semihominis Caci: facies quam 〈…〉 tegebat,  
Solis inaccensam radiis, semperque recenti  
Caede tepebat humus, foribusque affixa superbis  
Ora virum tristi pendebant pallida tabo.  
Huic monstro Vuloanus erat pater: illius atros  
o'er vomens ignes magna se mole ferebat.  
— Nequeunt expleri corda tuendo:  
Pectora semiferi atque extinctos faucibus ignes;  
That is, Cacus was half a beast and half a man, who had a cave in the earth against the Sun, his Den replenished with the heads of men, and he himself breathing out fire, so that the earth was warmed with the slaughter of men slain by him, whose slaughter he fastened upon his own doors, being supposed to be the son of Vulcan. And there be some that affirm this Cacus, to have wasted and depopulated all Italy; and at length when Hercules had slain Geryon, as he came out of Spain through Italy with the Oxen which he had taken from Geryon, Cacus drew divers of them into his cave by their tails: but when Hercules miss daily some of cattle, and knew not which way they strayed, at last he came to the den of Cacus: and seeing all the steps stand forward, by reason the cattle were drawn in backward, he departed; and going away, he heard the loughing of the Oxen for their fellows, whereby he discovered the fraud of Cacus: whereupon he presently ran and took his club, the Monster being within his cave, closed up the mouth thereof with a wonderful great stone, and so hid himself for fear: but Hercules went to the top of the Mountain, and there digging down the same, until he opened the cave, than leapt in suddenly and slew the Monster, and recovered his Oxen.  
But the truth is, this forged Cacus was a wicked servant of Evander, which used great robbery in the Mountains, and by reason of his evil life was called Cacus; for Cakos in Greek signifieth evil. He was said to breath forth fire, because he burned up their corn growing in the fields, and at last was betrayed of his own Sister; for which cause she was deified, and the Virgins of Vesta made Sacrifice to her: and therefore it shall be idle to prosecute this fable any farther (as Albertus Magnus doth) it being like the fable of Alcida, which the Poets feign was a Bird of the earth, and being invincible burned up all Phrygia, and at last was slain by Minerva.   

Of the CAMEL.  
ALthough there be divers sorts of Camels, according to their several Countries; yet is the name not much varied, but taken in the general sense of the denomination of every particular. The Hebrews call it Gamal; the Chaldeans, Gamela; and Gamele: the Arabians, Gemal: Gemel Alnegeb: 
Of the name.  Algiazar. The Persians, Schetor; the Saracent, Shymel; the Turks call a company of Camels travelling together, Caravana. The Italians and Spaniards call a Camel, Camello; the French, Chameau; the Germans, Ramelthier; all derived of the Latin, Camelus; and the Greek, Camelos. The Illyrians, call 
Artemidorus. The Etymology of the word. Horus.  it Vuelblud: and the reason of the name Camelos, in Greek, is, because his burden or load is laid upon him kneeling or lying, derived (as it may seem) of Camptein merous, the bending of his knees, and slowness of pace; wherefore a man of a slow pace, was among the Egyptians deciphered by a Camel. For that cause, there is Town in Syria called Gangamela; that is, the house of a Camel, erected by Darius the Son of Hystaspis, allowing a certain provision of food therein for wearied and tired Camels. The Epithets given to this beast are not many among Authors, for he is termed by them rough, deformed, and thirsting; as juvenal.  
Deformis poterunt immania membra Cameli.  
And Persius in his fifth Satire saith;  
Tolle recens primus piper è sitiente Camelo.  
There are of them divers kinds, according to the Countries wherein they breed: as in India, in Arabia, 
The kinds of Camels.  and in Bactria: All those which are in India, are said by Didymus to be bred in the Mountains of the Bactrians, and have two bunches on their back, and one other on their breast, whereupon they lean: they have sometimes a Boar for their Sire, which feedeth with the flock of she-Camels; for as Mules and Horses will couple together in copulation, so also will Boars and Camels: and that a Camel is so 
The generation of Bactrian Camels.  engendered sometimes, the roughness of his hair like a Boars or Swine's, and the strength of his body, are sufficient evidences; and these are worthily called Bactrians, because they were first of all conceived among them, having two bunches on their backs; whereas the Arabian hath but one. The colour of this Camel is for the most part brown, or puke; yet there are herds of white ones in India.  
Ptolemeus Lagi brought two strange things into Egypt, a black Camel; and a man which was the 
The parts and colour of these Camels.  one half white, and the other half black in equal proportion; the which caused the Egyptians to wonder and marvel at the shape and proportion of the Camel, and to laugh at the man: whereupon it grew to a Proverb, a Camel among the Egyptians, for a matter fearful at the first, and ridiculous at the last.  
The head and neck of this beast is different in proportion from all others; yet the Ethiopians have 
The several parts of a Camel. Pliny.  a beast called Nabim, which in his neck resembleth a Horse, and in his head a Camel. They have not teeth on both sides, although they want horns, (I mean both the Arabian and Bactrian Camel:) whereof Aristotle disputeth the reason, in the third Book of the parts of creatures, and fourteenth chapter. Their necks are long and nimble, whereby the whole body is much relieved; and in their neck toward the nether part of the the throat, there is a place called Anhar, wherein a Camel doth by spear or sword, most easily receive his mortal or deadly wound.  
His belly is variable, now great, now small like an Ox's; his gall is not distinguished within him 
Silvaticus.  like other beasts, but only carried in great veins, and therefore some have thought he had none, and asigned that as a cause of his long life. Betwixt his thighs he hath two udders, which have four speans depending from them like a Cow. His genital part is confected, and standeth upon a sinew, 
Aristotle. Pliny.  insomuch as thereof may a string be made, for the bending of the strongest bow. The tail is like the tail of an Ass, hanging down to their knees, they have knees in every leg, having in their former le● three bones, and in the hinder four. They have an ankle like an Ox's, and very small buttocks, for the proportion of their great body: their foot is cloven, but so, that in the under part it hath but two fissures or clefts, opening the breadth of a finger, and in the upper part four fissures or clefts, opening a little, and having a little thing growing in them, like as is in the foot of a Goose: The foot itself is fleshy like a Bears, and therefore they are shod with leather when they travail, lest the galling of their feet cause them to tyre.  
Avicenna affirmeth, that he had seen Camels with whole feet, like a Horses, but their feet (although fleshy) are so tied together with little lungs that they never wear; and their manner of going or pace is like a Lions, so walking as the left foot never outgoeth the right, whereas all other beasts change the setting forward of their feet, and lean upon their left feet while they remove their right; but these alter step after step, so as the left foot behind, followeth the right before, and the hinder foot followeth the left before. Those Camels which are conceived by Boars are the strongest, and fall not so quickly into the mire as other, although his load be twice so heavy.  
They stale from one side to another, otherwise then any other beasts do: this beast is very hot by nature, and therefore want on and full of sport and wrath; braying most fearfully when they are angered They engender like Elephants and Tigers; that is, the female lying or sitting on the ground, which the male embraceth like other males; and continue in copulation a whole day together. When they are to engender, they go unto the secretest places they can find; herein excelling in 
Their procreation.  modesty the ancient Massagetes, who were not ashamed to lie with their wives in the open field, and public view of one another, where as brute beasts by instinct of nature, make the procreation of their kind to be a most secret shameful honest action.  
At the time therefore of their lust, they are most unruly and fierce, yielding to none, no not to their own keepers: the best time of their copulation is in September, for in Arabia, they begin to engender in the third year of their age, and so within ten or eleven months after she is delivered of young, being never above one at a time, for twins come not in her great belly; so she goeth a year before she conceive again, although her young be separated or weaned, before which time they do not commonly. Unto their former modesty for their copulation, we may add another 
Coelius. Avicen.  divine instinct and most true observation about the same, for the male will never cover his mother, or his sister; wherefore it is sincerely reported, that when a certain Camel-keeper (desirous to try this secret) having the male, son to a female, which he also kept, he so covered the female-mother-Camel in all parts of her body, except her secrets, that nothing could be seen of her, and so brought her lustful son to cover her; which according to his present rage he performed. As soon as he had done it, his master and owner pulled away the mask or disguise from the dam, in the presence of the son; whereby he instantly perceived his keeper's fraud, in making him unnaturally to have copulation with his own mother. In revenge whereof he ran upon him, and taking him in his mouth, lift him up into the air, presently letting him fall with noise and cry underneath his murdering and man-quelling feet; where, with unappeasable wrath and blood-desiring livor, he pressed and trod to pieces the incest marriage-causer, 'twixt him and his dearest mother; and yet not herewith satisfied, like some reasonable creature, deprived of heavenly grace, and carried with deadly revenge against such uncleanness, being persuaded that the guilt of such an offence could never receive sufficient expiation by the death of the first deviser, except the beguiled party suffered also some smart of penalty; adjudged himself to death, and no longer worthy to live by nature's benefit, which had so violated the womb that first conceived him; and therefore running to and fro, as it were to find out a hangman for himself, at last found a steepy rock, from whence he leapt down to end his life; and although he could not prevent his offence, yet he thought it best to cleanse away his mother's adultery with the sacrifice of that blood which was first conceived in that womb which he had defiled.  
These Camels are kept in herds, and are as swift as Horses, according to the measure of their strength, not only because of their nimbleness, but also because their strides and reach doth gather in more ground: for which cause they are used by the Indians for race, when they go to fetch the 
The pace and agility of Camels. Herodotus.  gold which is said to be kept by the Formicae Lions, which are not much bigger than Foxes: yet many times do these Lions overtake the Camels in course, and tear the riders in pieces. They have been also used for battle or war (by the Arabians in the Persian war:) but their fear is so great of an Horse, that (as Xenophon saith in the institution of Cyrus) when the Armies came to join, neither the Camel would approach to the Horse, or the Horse to the Camel; whereupon it is accounted a base and unprofitable thing for a man to nourish Camels for fight; yet the Persians for the fight of Cyrus in Lydia, ever nourished Camels and Horses together, to take away their fear one from another. Therefore they are used for carriage, which they will perform with great facility, 
Of the labour and employment of Camels.  being taught by their keepers to kneel and lie down to take up their burdens, which by reason of their height a man cannot lay on them; always provided, that he will never go beyond his ordinary lodging and baiting place, or endure more than his usual burden; and it hath been seen that one of these Bactrian Camels, hath carried above ten Minars of corn, and above that a bed with five men therein. They will travel in a day above forty ordinary miles; for as Pliny saith, that there 
Pliny.  was from Thomna to Gaza, sixty and two lodging places for Camels, which was in length one thousand five hundred thirty and seven miles.  
They are also used for the plough in Numidia, and for this cause are yoked sometimes with Horses, but Heliogabalus like as the Tartarians, yoked them together not only for private spectacles and 
Diodorus.  plays; but also for drawing of Wagons and Chariots. When they desire to have them free and strong for any labour in the field, or war, they use to geld both the male and the female, the manner whereof is in this sort. The male by taking away his stones, and the female by fearing her privy parts within the brim and laps thereof with a hot iron, which being so taken away, they can never more join in copulation; and these are more patient in labour and thirst, and likewise better endure the extremity of sand in those parts, having this skill, that if the mists of rain or sand, do never so much obscure the way from the rider, yet doth she remember the same without all staggering. 
Pliny.   
The urine of this beast is excellent for the use of Fuller's; of the hair called Buber, or Camel's Wool, 
Of the use of their natural parts. Aelianus.  is cloth made for Apparel, (called Camelotta, or Camel's hair,) and the hair of the Caspian Camels is so soft, that it may be therein compared with the softest Milesian Wool, whereof their Princes and Priests make their garments: and it is very probable, that the garments of Saint John Baptist was of this kind. In the City of Calacia, (under the great Cham) and in the province of Egrigaia, is cloth made of the hair of Camels, and white wool (called Zambilotti) showing most gloriously; but the 
Baytius.  best of this kind are in the land of Gog and Magog.  
It is forbidden in holy Scripture to eat a Camel, for although it chew the cud, yet is not the hoof 
The flesh of a Camel not to be eaten. Diodorus. Leo Afric.  altogether cloven: and besides, the flesh thereof is hard of digestion, and the juice thereof very naught, heating the body above measure; yet many times have men of base condition and minds eaten thereof, as in Arabia, and in the Kingdom of Fezzen; and Atheneus affirmeth, that the King of Persia was wont to have a whole Camel roasted for his own table at his royal feast: and Heliogabalus likewise caused to be prepared for himself the heels of Camels, and the spurs of Cocks and Hens, pulled of alive, and whole Ostriches and Camels; saying, (though falsely) that God commanded 
Lampridius.  the Jews to eat them. Camel's milk is wholesome for meat, because it is thinnest of all other, and because thereof it breedeth fewer obstructions, and is good for softening of the belly. For the natural disposition of this beast: it is partly already related, whereby the singular use thereof may be collected: yet there are certain proverbs and stories thereof farther expressing their qualities.  
It is disdainful, and a discontented creature: whereupon it it is feigned of the Poets, that they besought 
A history of their natural disposition. Caelius.  jupiter to give them Horns, with which Petition he was so offended, that he took from them their ears, and therefore in that, those are reproved, which are so far in love with other things they want, that they deserve to lose the things they have. Likewise the wantonness thereof appeareth by the proverb of a dancing Camel, when one taketh upon him more than his skill will serve to discharge: yet hath not this beast been free from ignominy; for when the Emperor justinian had found the Treason of Arsaces' the Armenian, he caused him to ride through the City upon a 
Caelius. Solinus.  Camel, to be shamed for his offence, although in former times it was a kind of triumph and honour to be carried upon a Camel, led through a City.  
In the lake of Asphaltites, wherein all things sink that come in it, many Camels and Bulls swim through without danger. The Arabians sacrifice a Camel to the unknown God, because Camels go 
Sacrifices of Idolatry. Gyraldus.  into strange Countries, and likewise sacrifice their Virgins before they be married, because of the chastity of this beast, and the Sagarentes with great observance, keep the combat of Camels, in the honour of Minerva.  
These Beasts are hated of Horses and Lions, for when Xerxes travailed over the river Chidorus, 
Aelianus. Of the fear and hatred of Camels. Herodotus. Solinus. Porphyrius. The length of their life. Pliny. The medicines in the bodies, of Camels. Pouzettus. Cardinalis. Avicenna.  through Paeonia and Crestonia; in the night time the Lions descended into the camp, and touched no creatures therein, except the Camels, whom they destroyed for the most part.  
A Camel will live in the soil wherein he is bred, fifty or an hundred years; and if he be translated into any other Nation, he falleth into madness or scabs, or the gout, and then they live not above thirty years. There is a kind of grass that groweth by the high ways in the Country of Babylon, that killeth Camels when they taste thereof.  
There are also medicinal properties in Camels, for by reason he is of a hot and dry temperament: if a man infected with poison, be put into the warm belly of a Camel newly slain, it looseneth the power of the poison, and giveth strength to the natural parts of the body. The fat taken out of the bunch and perfumed, cureth the Hemmorhoides; and the blood of a Camel fried, is precious against the bloodyflix, or any other looseness of the belly; the brain dried and drunk with Vinegar, helpeth the Falling-evill; the gall drunk with Hony, helpeth the Quinzy: and if it be laid to the eyebrows and forehead, sod in three cups of the best Honey, it cureth the dimness of the eyes, and avoideth the flesh that groweth in them: and if the hairs of a Camel's tail be wound together like a string, and tied to the left arm, (Pliny affirmeth) they will deliver one from a quartan Ague.  
The milk of Camels newly delivered of young, helpeth obstructions, and all shortness of breath; and is also good against the Dropsy and hardness of the milt. Also when one hath drunk poison, this is a good Antidote, and amendeth the temper of the body. The fime of Camels dried to dust 
Marcellus.  with Oil, will crispe and curl the hair, and stay bleeding at the nose; and the same hot, is good against the Gout.  
The urine is most profitable for running sores, there have been which have preserved it five years together, and used against hardness of the belly; washing also therewith sore heads: and it helpeth one to the sense of smelling, if it be held to the nose; likewise against the Dropsy, the Spleen, and the Ring-worm.   

Of the Camel DROMEDARY.  
A Camel is called of the Grecians, Dromos, by reason of the swiftness of his race; and also an Arabian 
The description of a Dromedary, and the Etymology of his name.  Camel, which hath all things common with the former Bactrian Camel, except, first in the shape, for she hath but one bunch on the back, land many Nations, as the Italians, French, Germans, and Spaniards, use the word Dromedary, only without addition; the Grecians never name it without the addition of a Camel. Therefore this is a kind of Camel of less stature, but much swifter; for which cause it is derived from running. It cheweth the cud like a Sheep, and the other Camel: the 
Didymus. Isidorus. A History.  French King had sent him from the great Turk two of these, white coloured; and I myself have seen one of them, being fifteen cubits high, wanting some nine inches, and about six cubits in length, having the upper lip cloven in the middle like a Hare, and two broad nails in his feet, which in the upper part appeared cloven, but underneath they were whole and fleshy without division, and round in proportion like a pewter dish: It hath also a hard bunch on its breast, whereon it leaned, sitting down and rising: and also upon either knee one: these are said to live fifty years; but the 
Aelianus.  Bactriam an hundred: they were used for drawing of Chariots, and great presents for Princes; and when they go to war, every one carrieth two Archers, which sit upon him, back to back, shooting forth their darts, one against the front of the enemy, and the other against the prosecutors and 〈◊〉 lours. 
Diodorus.   
They are able to go an hundred miles in a day, bearing a burden of fifteen hundred weight; yea sometimes two thousand, bending upon his knee to take up his load and rider, which received, he riseth up again with great patience, being obedient and ruleable; yet kicking when he is angry, which is very seldom: and therefore Terence did significantly describe a good servant by the name of Dromo, derived from Dromas, a runner: And for the conclusion of the History of these two sorts of Camels, I will here add the relation and memorable observations of johannes Leo Afer, in his ninth Book of the description of afric, in his own words following.  
A Camel is a gentle and pleasant tame beast, whereof there are plenty in Africa, especially in 
A relation of Joh. Leo Afer, out of his ninth Book, of the description of afric.  the Deserts of Lybia, Numidia, and Barbary: by which African estimate their own wealth; for when they contend who is the richest Prince or Nobleman among them, they say he was worth, or hath so many thousand Camels, and not so many thousand Crowns. And he that hath Camels, liveth among them like a Gentleman; because he can at his pleasure travel into the Deserts, and fetch Merchandise from far, which the greatest Prince or Nobleman cannot without them, by reason of the drought of those places. And of these kind of creatures, there are to be seen in all parts of the world, both in Asia, afric, and Europe; for the Tartarians, Cordiens. Dalemians, and Turconians use them in Asia; and the Turkish Princes convey all their carriages upon them in Europe: Likewise do all the Arabians in afric. But it must be observed, that the African Camels are much more worth than the Asian, for they can endure travel for forty and fifty days together, with very little or no meat, except sometimes in the evening, when they are unloaded, they go to the hedges, thorns, and other green places, and there eat any small thing they meet withal, as leaves and such like, wherewith they remain satisfied, whereas the Asians can perform no such journey, except they be kept fat and well fed: and it hath been proved by good experience, that one of the Africans hath traveled fifty days without meat, first wearing away the fat in their bunchy back, then about their skin and breast, and lastly, about their ribs, never giving over till it was not able to bear one hundred weight.  
But the Asians must always carry provender to sustain their beasts, never travelling but they have one Camel loaden with meat, for the other loaden with carriage, and so endure a double charge: and when the Africans go to any Marts or Fairs being to return empty and unloaded, they take no thought for their Camel's food. Of these Camels there be three kinds, one of them called Hugiun, (being broad and tall) and therefore apt to bear packs and burdens, but not before they be four year old, and after their ordinary load is one thousand weight of Italian measure, being taught by the jerking of a small rod, on the breast or knees, to lie down for their burdens, and afterward to rise up again. And the Africans do use to geld their Camels, reserving but one male for the covering of ten females.  
Another kind of their Camels they call Bechetoes, such as have two bunches, one for burden, and the other for a man to ride upon: and the third sort are called Ragnahil, which are of lower stature and leaner bodies than the residue, unfit for burden and therefore are used for the saddle, by all the Noblemen of Numidia, Arabia, and Lybia: being able to run an hundred miles a day, 〈…〉 d performing long journeys with little or no provender: for the King of Tombuto being to send to Dara, or Selmessa. (which is distant from his Court nine hundred miles) his messenger performeth it upon one of these Ragnahils, within the space of eight days.  
In the beginning of the Spring they are most frolic and unruly, because than they incline to generation: at which time, they rage and fall upon many that come unto them, and especially those from whom they have received blows, remembering at that time, and requiting their former injuries, upon such as wronged them, whom if they can take in their mouth, they lift them up into the air, and then cast them down again under their feet, and tread upon them, in which distempered venereous fury, they remain forty days.  
They can easily endure thirst, five, nine, or fifteen days in necessity; neither will their keeper give them drink at three days thirst, for fear to harm them. As these Camels are pleasant and profitable; so also they seem to participate with the nature of man: for they being wearied, no spur or stroke can make them hasten to their journey end, therefore in Aethiopia and Barbary, they sing certain songs behind the Beast, which so revive their decayed spirits, that they set forward so fast, forgetting their tired limbs, to their journey's end, that their keepers can hardly follow.  
I have also seen in Alcair, a Camel, that could dance at the sound of a Timbrel, being thereunto taught when he was young by this means; first, he was brought into a room like a stable, the pavement whereof was made hot by a fire underneath it, and without doors stood a Musician playing on his Timbrel; the Camel, not for love of the music, but for the heat under his feet, lifted up first one foot, and then another, as they do which dance, and so the heat increasing, he likewise did lift up faster, whereunto he was accustomed for the space of ten months; at every time one hour and a half, during which time the Timbrel still sounded; so that at last, use framed Nature to such a strain, that hearing a Timbrel, he instantly remembered the fire that was wont to punish his feet; and so presently would leap to and fro like a dancer in public spectacle, to the admiration of all beholders.   

Of the two sorts of CAMELOPARDALS.  
THis Beast is called in Hebrew, Zamer; Deut. 14. which the Arabians translate Saraphah, and 
Of the name.  sometime Gyrapha, Gyraffa, and Zirafa; the Chaldeans, Deba, and Ana; the Perstans, Seraphah; and the Septuagint Grecians, Camelopardalis, which word is also retained by the Latins, whereunto Albertus addeth Oraflus, and Orasius. The Ethiopians call it Nabin, from whence cometh Anabula, and 
Juli. Capital. Pliny.  Pausanios translateth it an Indian Sheep, so indeed Anabula may be Englished a wild Sheep.  
There were ten of these seen at Rome, in the days of Gordianus the Emperor, and before that time, 
A history. Isidorus.  Caesar being Dictator. And such an one was sent by the Sultan of Babylon to the Emperor Frederick, so that it is without question that there is such a beast, which is engendered of a Camel and a female Libard, or Panther, as Horace saith;  
Diversum confusa genus Panthera Camelo.  
But the same which the Latins call Panthera the Grecians call Pardalis. The head thereof is like to a 
The generation and description.  Camels, the neck to a Horses, the body to a Hearts; and his cloven hoof is the same with a Camels; the colour of this Beast is for the most part red and white, mixed together, therefore very beautiful to behold, by reason of the variable and interchangeable skin, being full of spots: but yet they are not always of one colour. He hath two little horns growing on his head of the colour of 
Leo Afric. Oppianus. Hell 〈…〉 rus.  iron, his eyes rolling and frowing, his mouth but small like a Hearts, his tongue is near three foot long, and with that he will so speedily gather in his meat, that the eyes of a man will fail to behold his haste, and his neck diversely coloured, is fifteen foot long, which he holdeth up higher than a Camels, and far above the proportion of his other parts. His forefeet are much longer than his hinder 
Their manner of going.  and therefore his back declineth towards his buttocks, which are very like an Asses. The pace of this beast differeth from all other in the world, for he doth not move his right and left foot one after another, but both together, and so likewise the other, whereby his whole body is removed at every step or strain.  
These beasts are plentiful in Ethiopia, India, and the Georgian region, which was once called Media. 
The Countries breeding these beasts.  Likewise in the Province of Abasia in India, it is called Surnosa, and in Abasia, Surnappa, and the latter picture before set down, was truly taken by Melchior Luorigus at Constantinople, in the year of salvation 1559. by the sight of one of these, sent to the great Turk for a present: which picture and description, was afterward sent into Germany, and was imprinted at Norimberge. It is a solitary beast, and 
Their natural disposition and mildness.  keepeth altogether in woods, if it be not taken when it is young: they are very tractable and easy to be handled, so that a child may lead them with a small line or cord about their head, and when any come to see them, they willingly and of their own accord turn themselves round as it were of purpose to show their soft hairs, and beautiful colour, being as it were proud to ravish the eyes of the beholders.  
The skin is of great price and estimation among Merchants and Princes, and it is said that underneath 
The skin.  his belly, the colourable spots are wrought in fashion of a fisher's net, and the whole body so admirably intercoloured with variety, that it is in vain for the wit or art of man, once to go about to endeavour the emulous imitation thereof. The tail of the beast is like the tail of an Ass, and I cannot judge that it is either swift for pace or strong for labour, and therefore well termed a wild Sheep, because the flesh hereof is good for meat, and was allowed to the Jews by God himself for a clean beast.   

Of the ALLOCAMELUS.  
SCatiger affirmeth, that in the land of the Giants, there is a beast which hath the head, neck, and ears of a Mule, but the body of a Camel; wherefore it is probable, that it is conceived by a Camel and a Mule, the picture whereof is before set down, as it was taken from the sight of the beast, and imprinted with a description at Middleborough in the year 1558. which was never before seen in Germany, nor yet spoken of by Pliny.  
They said that it was an Indian Sheep, out of the region of Peru, and so was brought to Antwerp, six thousand miles distant from that nation. It was about two yards high, and five foot in length, the neck was as white as any Swan: the colour of his other parts was yellowish, and his feet like an Ostrige-Camels: and although it were a male, yet it did render his urine backward: it was afterward given to the Emperor by Theodoric Neus, a Citizen of the nether Colen. It was a most gentle and meek beast like the Camtlopardal, not past four year old: wherefore I thought good to express it in this place, because of the similitude it hath with the manners of the former beast, although it want horns and differ in some other members.   

Of another Beast called CAMP.  
DIodorus Siculus maketh relation, that when Dionysius with his Army traveled through the desert and dry places, annoyed with divers wild beasts, he came to Zambirra a City of Lybia, where he slew a beast bred in those parts called Camp, which had before that time destroyed many men, which action did purchase him among the inhabitants a never dying fame, and that therefore there might remain a continual remembrance to all posterity of that fact, he raised up there a monument of the slain beast to stand for evermore.   

Of the CAT.  
ACat is a familiar and well known beast, called of the Hebrews, Catull, and Schanar, and Schunara; 
Of the name.  of the Grecians, Aeluros, and Kattes, and Katis; of the Saracens, Katt; the Italians, Gatta, and Gotto; the Spaniards; Gata, and Gato; the French, Chat; the Germans, Katz; the Illyrians, Kozka, and Furioz, (which is used for a Cat by Albertus Magnus) and I conjecture, to be either the Persian or the Arabian word. The Latins call it Feles, and sometimes Murilegus, and Musio, because it catcheth Miso, but most commonly Catus, which is derived of Gautus, signifying wary. Ovid saith, that when the Giants warred with the Gods, the Gods put upon them the shapes of Beasts, and 
The nature and etymology of a Cat.  the sister of Apollo lay for a spy in the likeness of a Cat, for a Cat is a watchful and wary beast seldom overtaken, and most attendant to her sport and prey: according to that observation of Mantuan;  
Non secus ac muricatus, ille invadere pernam,  
Nititur, hic rimas ocnlis observat acutis.  
And for this cause did the Egyptians place them for hallowed beasts, and kept them in their Temples 
Their use among the Egyptians.  although they alleged the use of their skins for the cover of Shields, which was but an unreasonable shift, for the softness of a Cat's skin is not fit to defend or bear a blow: It is known also, that it was capital among them, to kill an Ibis, an Asp, a Crocodile, a Dog, or a Cat; in so much as, that in the days of King Ptolemie, when a peace was lately made betwixt the Romans and the Egyptians; and the Roman Ambassadors remaining still in Egypt, it fortuned that a Roman unawares 
A History.  killed a Cat, which being by the multitude of the Egyptians espied, they presently fell upon the Ambassadors house, to raze down the same, except the offender might be delivered unto them 
Coelius.  to suffer death: so that neither the honour of the Roman name, nor the necessity of peace, could have restrained them from that fury, had not the King himself and his greatest Lords come in person, not so much to deliver the Roman Cat-murderer, as to safeguard him from the people's violence. And not only the Egyptians were fools in this kind, but the Arabians also, who worshipped a Cat for a God; and when the Cat died, they mourned as much for her, as for the father of the family, shaving the hair from their eyelids, and carrying the beast to the Temple, where the Priests salted it and gave it a holy funeral in Bubastum, (which was a burying place for Cats near the Altar) wherein may appear to all men, in what miserable blindness the witest men of the world, (forsaking, or deprived of the true knowledge of God) are more than captivated, so that their wretched estate cannot better be expressed then by the words of St. Paul, When they thought to be wise, they became fools.  
Once Cats were all wild, but afterward they retired to houses, wherefore there are plenty of them 
Of the taming of Cats and their countries.  in all Countries: Martial in an Epigram, celebrated a Pannonian Cat with this distichon;  
ay annonicas nobis nunquam dedit Vmbria Cattas,  
Mavult haec dominae mittere dona pudens.  
The Spanish black Cats are of most price among the Germans, because they are nimblest, and have 
The best Cats.  the softest hair fit for garment.  
A Cat is in all parts like a Lioness, except in her sharp ears, wherefore the Poets seign, that when Venus had turned a Cat into a beautiful woman, (calling her Aeluros) who forgetting her good turn, contended with the Goddess for beauty; in indignation whereof, she returned her to her first nature, only making her outward shape to resemble a Lion; which is not altogether idle, but may admonish the wisest, that fair and foul, men and beasts, hold nothing by their own worth and benefit, but by the virtue of their Creator: Wherefore if at any time they rise against their maker, let them think to lose their honour and dignity in their best part, and to return to baseness and inglorious contempt; out of which they were first taken, and howsoever their outward shape and condition please them, yet at the best are but beasts that perish, for the Lions suffer hunger.  
Albertus compareth their eyesight to Carbuncles in dark places, because in the night they can see perfectly to kill Rats and Mice: the root of the herb Valerian (commonly called Phu) is very like to the eye of a Cat, and wheresoever it groweth, if Cats come thereunto, they instantly dig it up, for the love thereof, as I myself have seen in mine own Garden, and not once only, but often, even then when as I had caused it to be hedged or compassed round about with thorns, for it smelleth marvellous like to a Cat.  
The Egyptians have observed in the eyes of a Cat, the increase of the Moon light, for with the Moon they skin more fully at the full, and more dimly in the change and wane, and the male Cat doth also vary his eyes with the Sun; for when the Sun ariseth, the apple of his eye 
Gillius.  is long; toward noon it is round, and at the evening it cannot be seen at all, but the whole eye showeth alike.  
The tongue of a Cat is very attractive and forcible like a file, attenuating by licking the flesh of a man, for which cause, when she is come near to the blood, so that her own spittle be mingled therewith, she falleth mad. Her teeth are like a saw, and if the long hairs growing about 
Pliny.  her mouth (which some call Granons) be cut away, she loseth her courage. Her nails sheathed like the nails of a Lion, striking with her forefeet, both Dogs and other things, as a man doth with his hand.  
This beast is wonderful nimble, setting upon her prey like a Lion, by leaping, and therefore 
The game and food on Cats.  she hunteth both Rats, all kind of Mice, and Birds, eating not only them, but also fish, wherewithal she is best pleased. Having taken a Mouse, she first playeth with it, and then devoureth it, but her watchful eye is most strange, to see with what pace and soft steps, she taketh birds and flies; and her nature is to hide her own dung or excrement, for she knoweth that the savour and presence thereof, will drive away her sport, the little Mouse being able by that stool, to smell the presence of her mortal foe. 
Pliny. A secret.   
To keep Cats from hunting of Hens, they use to tie a little wild Rew under their wings, and so likewise from Dove-coates, if they set it in the windows, they dare not approach unto it for some secret in nature. Some have said that Cats will fight with Serpents, and Toads, and kill them, and perceiving that she is hurt by them; she presently drinketh water and is cured: but I cannot consent unto this opinion: it being true of the Weasel as shall be afterward declared. Pontzetius 
Of their love and hatred.  showeth by experience that Cats and Serpents love one another, for there was (saith he) in a certain Monastery, a Cat nourished by the Monks, and suddenly the most parts of the Monks which used to play with the Cat fell sick: whereof the Physicians could find no cause, but some secret poison, and all of them were assured that they never tasted any: at the last a poor labouring man came unto them, affirming that he saw the Abbey-cat playing with a Serpent, which the Physician's understanding, presently conceived that the Serpent had emptied some of her poison upon the Cat, which brought the same to the Monks, and they by stroking and handling the Cat, were infected therewith; and whereas there remained one difficulty, namely, how it came to pass, the Cat herself was not poisoned thereby, it was resolved, that for as much as the Serpent's poison came from him but in play and sport, and not in malice and wrath, that therefore the venom thereof being lost in play, neither harmed the Cat at all, nor much endangered the Monks: and the very like is observed of Mice that will play with Serpents.  
Cat's will also hunt Apes, and follow them to the woods, for in Egypt certain Cats set upon an Ape, 
Aelianus.  who presently took himself to his heels, and climbed into a tree, after whom the Cats followed with the same celerity & agility: (for they can fasten their claws to the bark and run up very speedily:) the Ape seeing himself overmatched with number of his adversaries, leapt from branch to branch, and at last took hold of the top of a bough, whereupon he did hang so ingeniously, that the Cats durst not approach unto him for fear of falling, and so departed.  
The nature of this beast is, to love the place of her breeding, neither will she tarry in any strange 
The love of home.  place, although carried far, being never willing to forsake the house, for the love of any man, and most contrary to the nature of a Dog, who will travail abroad with his master; and although their masters forsake their houses, yet will not these beasts bear them company, and being carried forth in close baskets or sacks, they will yet return again or lose themselves. A Cat is much delighted to play with her image in a glass, and if at any time she behold it in water, presently she leapeth down into the water which naturally she doth abhor, but if she be not quickly pulled forth and dried she dyeth thereof, because she is impatient of all wet. Those which will keep their, Cats within doors, and from hunting birds abroad, must cut off their ears, for they cannot endure to 
Albertus. A way to make Cats keep home.  have drops of rain distil into them, and therefore keep themselves in harbour. Nothing is more contrary to the nature of a Cat, then is wet and water, and for this cause came the proverb that they love not to wet their feet. It is a neat and cleanly creature, oftentimes licking her own body to keep it neat and fair, having naturally a flexible back for this purpose, and washing her face with her forefeet: but some observe, that if she put her feet beyond the crown of her head, that it is a 
A conjectural secret.  presage of rain, and if the back of a Cat be thin the beast is of no courage or value. They love fire and warm places, whereby it often falleth out that they often burn their Coats. They desire to lie soft, and in the time of their lust (commonly called cat-wralling) they are wild and fierce, especially the males, who at that time (except they be gelded) will not keep the house: at which time they have a peculiar direful voice. The manner of their copulation is this, the female lieth down, 
Their copulation.  and the male standeth, and their females are above measure desirous of procreation, for which cause they provoke the male, and if he yield not to their lust, they beat and claw him, but it is only 
Aristotle.  for love of young, and not for lust: the male is most libidinous, and therefore seeing the female will never more engender with him during the time her young ones suck, he killeth and eateth them if he meet with them, (to provoke the female to copulation with him again, for when she is deprived of her young, she seeketh out the male of her own accord) for which the female most 
Aelianus.  warily keepeth them from his sight. During the time of copulation, the female continually cryeth, whereof the Writers give a double cause; one, because she is pinched with the talons or claws of the male in the time of his lustful rage; and the other, because his seed is so fiery hot, that it almost burneth the females place of conception. When they have littered, or as we commonly say kittened, they rage against Dogs, and will suffer none to come near their young ones. The best to keep are such as are littered in March; they go with young fifty days, 
Choice of young Cats.  and the females live not above six or seven years, the males live longer, especially if they be gelt or libbed: the reason of their short life is their ravening of meat which corrupteth within them.  
They cannot abide the savour of ointments, but fall mad thereby; they are sometimes infected 
Gillius. Coelius. Alu. Mundel. Their diseases.  with the falling evil, but are cured with Gobium. It is needless to spend any time about her loving nature to man, how she flattereth by rubbing her skin against ones Legs, she whurleth with her voice, having as many tunes as turns, for she hath one voice to beg and to complain, another to testify her delight and pleasure, another among her own kind by flattering, by hissing, by puffing, by spitting, in so much as some have thought that they have a peculiar intelligible language among themselves. Therefore how she beggeth, playeth, leapeth, looketh, catcheth, tosseth with her foot, riseth up to strings held over her head, sometimes creeping, sometimes lying on the back, playing with one foot, sometime on the belly, snatching now with mouth, and anon with foot, apprehending greedily any thing save the hand of a man, with divers such gestical actions, it is needless to stand upon; in so much as Coelius was wont to say, that being free from his Studies and more urgent weighty affairs, he was not ashamed to play and sport himself with his Cat, and verily it may well be called an idle man's pastime. As this beast hath been familiarly nourished of many, so have they paid dear for their love, being requited with the loss of their health, and sometime of their life for their friendship: and worthily, because they which love any beast in a high measure, have so much the less charity unto man.  
Therefore it must be considered what harms and perils come unto men by this beast. It is 
The hurt that cometh by the familiarity of a Cat. Alex. Benidi. Abynzoar.  most certain, that the breath and savour of Cats consume the radical humour and destoy the lungs, and therefore they which keep their Cats with them in their beds have the air corrupted, and fall into several Hectics and Consumptions. There was a certain company of Munks much given to nourish and play with Cats, whereby they were so infected, that within a short space none of them were able either to say, read, pray, or sing, in all the Monastery; and therefore also they are dangerous in the time of Pestilence, for they are not only apt to bring home venomous infection, but to poison a man with very looking upon him; wherefore there is in some men a natural dislike and abhorring of Cats, their natures being so composed, that not only when they see them, but being near them and unseen, and hid of purpose, they fall into passions, frettings, sweatings, pulling off their hats, and trembling fearfully, as I have known many in Germany; the reason whereof is, because the constellation which threateneth their bodies which is peculiar to every man, worketh by the presence and offence of these creatures: and therefore they have cried out to take away the Cats.  
The like may be said of the flesh of Cats, which can seldom be free from poison, by reason of 
Of a Cat's flesh.  their daily food, eating Rats and Mice, Wrens and other birds which feed on poison, and above all the brain of a Cat is most venomous, for it being above measure dry, stoppeth the animal spirits, that they cannot pass into the ventricle, by reason whereof memory faileth, and the infected person 
Ponzettus. Alexander.  falleth into a Frenzy. The cure whereof may be this, take of the water of sweet Marjoram with Terra lemnia the weight of a groat mingled together, and drink it twice in a month, putting good store of spices into all your meat to recreate the spirits withal, let him drink pure Wine, wherein put the seed of Diamoschu. But a Cat doth as much harm with her venomous teeth, therefore to cure her biting, they prescribe a good diet, sometime taking Honey, Turpentine, and Oil of Roses melt together and laid to the wound with Centory: sometime they wash the would with the urine of a man, and lay to it the brains of some other beast and pure Wine mingled both together.  
The hair also of a Cat being eaten unawares, stoppeth the Artery and causeth Suffocation: and 
Mathaeolus.  I have heard that when a child hath gotten the hair of a Cat into his mouth, it hath so cloven and stuck to the place that it could not be gotten off again, and hath in that place bred either the wens or the King's evil. To conclude this point, it appeareth that this is a dangerous beast, and that therefore as for necessity we are constrained to nourish them for the suppressing of small vermin: so with a wary and discreet eye we must avoid their harms, making more account of their use then of their persons.  
In Spain and Gallia Narbon, they eat Cats, but first of all take away their head and tail, and hang the prepared flesh a night or two in the open cold air, to exhalt the savour and poison of it, finding the flesh thereof to be almost as sweet as a Coney. It must needs be an unclean and impure beast that liveth only upon vermin and by ravening, for it is commonly said of a man when he neeseth, that he hath eaten with Cats: likewise the familiars of Witches do most ordinarily appear in the shape of Cats, which is an argument that this beast is dangerous to soul and body. It is said that if bread be 
Perottus.  made wherein the dung of Cats is mixed, it will drive away Rats and Mice. But we conclude the story of this beast with the medicinal observations, and tarry no longer in the breath of such a creature compounded of good and evil. It is reported that the flesh of Cats salted and sweetened hath power in it to draw wens from the body, and being warmed to cure the Hemorrhoids and pains in the reins and back, according to the Verse of Vrsinus.  
Et lumbus lumbis praestat adesus opem.  
Aylsius prescribeth a fat Cat sod for the Gout, first taking the fat, and anointing therewith the 
Galenus. The medicinal virtues of a Cat.  sick part, and then wetting Wool or Tow in the same, and binding it to the offended place.  
For the pain and blindness in the eye, by reason of any skins, webs, or nails, this is an approved medicine; Take the head of a black Cat, which hath not a spot of another colour in it, and burn it to powder in an earthen pot leaded or glazed within, then take this powder and through a quill blow it thrice a day into thy eye, and if in the night time any heat do thereby annoy thee, take two leaves of an Oak wet in cold water and bind them to the eye, and so shall all pain fly away, and blindness depart although it hath oppressed thee a whole year: and this medicine is approved by many Physicians both elder and later.  
The liver of a Cat dried and beat to powder is good against the stone: the dung of a female Cat 
Galen.  with the claw of an Soul hanged about the neck of a man that hath had seven fits of a Quartain Ague, cureth the same: a sneezing powder made of the gall of a black Cat, and the weight of a groat thereof 
Sextus.  taken and mingled with four crowns weight of Zambach, helpeth the convulsion and wryness of the mouth: and if the gall of a Cat with the black dung of the same Cat, be burned in perfume under a woman travelling with a dead child, it will cause it presently to come forth: and Pliny saith 
Aetius. Rasis. Albertus. Pliny.  that if a pin, or thorn, or fish bone, stick in ones mouth, let him rub the outside against it with a little Cat's dung, and it will easily come forth. Given to a woman suffering the flux, with a little resin and Oil of Roses, it stayeth the humour; and for a Web in the eye of an horse, evening and morningblow in the powder of Cat's dung, and it shall be cured.   

Of the Wild CAT.  
ALl Cats at the beginning were wild, and therefore some do interpret Limb, Isa. 34. for wild Cats; and the Germans call it Bonumruter, that is, a tree-rider, because she hunteth Birds and fowls from tree to tree. The Spantard calleth it Gato-montes, and in some places of France it is called Chatcarets. There are great store of them in Helvetia, especially in the Woods, and sometime near the waters, also being in colour like tame Cats but blacker, such as in England is called a Poolcat. I saw one of them, which was taken in September, and observed, that it was in length from the forehead to the top of the tail, four full spans, and a black line or strake all along the back, and likewise some black upon the legs; betwixt the breast and the neck there was a large white spot, and the colour of her other parts was dusky, red, and yellow, especially about the buttocks, the heels of her feet were black, her tail longer than an ordinary house Cats, having two or three black circles about it, but toward the top all black.  
They abound in Scandivania, where the Lynxes devour them; otherwise they are 〈…〉 nted with 
Olaus Mag.  Dogs, or shot with Guns, and many times the Country men seeing one in a tree, doth compass it about with multitude, and when she leapeth down kill her with their cubs, according to the verse of Neversianus:  
— Felemque minacem  
Arboris in trunco, longis perfigere telis.  
In the province of Malabar, these Cats live upon trees, because they are not swift to run, but leap with such a gility, that some have thought they did fly: and verily they do fly, for they have a certain skin, which when they lie in quiet, cleaveth or shrinketh up to their bellies, but being stirred, the same spreadeth from their forefeet to their hinder, like the wing of a Bat; by virtue whereof, they stay up themselves in the air, passing from tree to tree like a fowl; as also doth the Pontic Mouse, as shall be declared afterward.  
The skins of wild Cats are used for garments, for there is no skin warmer, as by experience appeareth in Scythia and Moscovia, where their women are clothed with the fur of Cats, but especially for buskins and sleeves with their hair turned inward, not only against cold but for medicine, against contracted sinews, or the Gout. The fat of this beast is reserved by some for heating, softening, and displaying tumors in the flesh: and whatsoever Rasis or any other said of the house Cat before in the medicinal parts, that also appertaineth to this, except as in all other, so it falleth forth herein, that the virtues of the wild kind is more effectual than the tame.  
There are some among the Rhoetians and Germans, which eat the flesh hereof, accounting it delicate, having first cut off the head and tail; they cannot abide the sum of Rew, or of bitten Almonds; there is nothing memorable in the nature of this beast that I can learn, except that which is related by Aetius, that when men are bitten by Crocodiles, this beast by a natural instinct hating a Crocodil, will come about the wounded persons, otherwise fearing the presence of man.  
We may hereunto add the beast which is bred in America, called Heyratt, spoken of by Thevetus: which name signifieth a beast of Honey, and the reason is, because it desireth Honey above measure, for it will climb the trees, and coming to the caves of Bees, it will with such dexterity take out the Honey with their nails, that it neither hurteth the Bees, or receiveth harm by them. It is about the bigness of a Cat, and of a Chestnut colour.   

Of the COLUS.  
THere is among the Scythians and Sarmatians a fourfooted wild beast called Colus, and some Sulac 
The name.  in Latin; of the Polonians, So●hac, of the Moscovites, Seigak; of the Tartarians, Akkitk, and Snak; of the Turks, Acomi; being in quantity and stature betwixt a Ram and a Hart, and dusky white 
Of the colour.  coloured, but the young ones yellow: of a singular swiftness and celerity in course. Her manner 
A miraculous thing in her drink. Strabo lib. 7.  is to drink by the holes in her Nostrils, whereby she snuffeth up abundance of Water, and carrieth it in her head, so that she will live in dry pastures remote from all moisture a great season, quenching her thirst by that Cistern in her head.  
They are most plentiful to be found in Tartary, in Pontus, where are so many plains, that a 
Of the Countries of their breed. Of their hunting and taking.  man can see nothing but heaven and earth; likewise they are found in Moscovia, in Podocia, and about the River Nep●us, and Borysthenes: they can never be taken but by wearisomeness: wherefore if men follow them with Pipes and Timbrels, playing upon them, they so weary themselves with leaping and running to and fro, being compassed in by multitudes of men, that they fall down for weakness, and so are taken. They live in flocks together, sometimes five hundred; and after Faster in the Spring, two hundred in a troop: having a Snout like a Hogs, they endure much hunger, but no cold.  
In March they dig up with their Horns a certain root, whereof they eat, and presently their lust 
Of their procreation.  for generation increaseth unto rage; in so much that for satisfying thereof they continue in that act both male and female, until they lose all strength of body, lying half dead on the earth by the space of 24 hours, not able to go or stand: during which time they are often taken alive, but when they come again to themselves, they rather die then endure to be tamed.  
The flesh of them is very sweet and wholesome, they conceive and bring forth for the most part twins, or two at a time; their greatest enemy is a Wolf (for in the Winter and snow they hunt and kill them.) Their horn are about four palms in length, growing upright or bending very little and very sharp, wherewithal they can pierce the belly of a Horse or other beast that standeth over them: at the root they are about six inches compass, and so growing less and less to the top; one of them weigheth about nine ounces; the blade toward the point is transparent, being held against the light or sun, because it is white and thin, but the nether part is dusky and thicker, and therefore it is not penetrable by the eye of man. There are about 14 circles like rings compassing about the horn, one above another, but the uppermost is not perfect. This horn is of great price, being a present for any Noble man, for in Turkey they are sold for six Cracovian shillings; yet I know no other use of them, but either to make hafts for knives, or else horns for Spectacles.  
This beast liveth altogether in the plains except in snow, and then he runneth into the Woods; where he may be taken more easily, and killed with the stroke of a Staff. When the Tartarians know in what plains they lie, their King cometh and with a multitude of men compasseth them and wearyeth 
Mat. Michou  them by music as aforesaid. All this was related to me by one that had killed of them above two hundred with his own hand (saith that right honourable and most learned Gentleman Johannes Bonarus, Baoron of Balszei a Palonian.   

Of the CONEY.  
AMong the divers kinds of Hares, Coneys have the third rank, being therefore called in Latin, Lepusculi, (as it were little Hares) and sometime Leberidae, as it were a Leveret or young Hare, 
Strabo. Of the name.  as well as Cuniculus: whereof the reason is, that it maketh holes in the earth, for Cuniculus was a Latin word for a hole or cave in the earth, before it was taken for a Coney. Scaphan in the singular, and Schephanim, in the plural, Levit. 11. and Psal. 104. is taken in Hebrew for a Coney or Coneys, and not for a Hedge hog, as the Septuagint translate, or for a Porcuspine, although they live also in Caves and secret places of the earth; and therefore Choerogrillus, or Choerogillius, or Choerogryllinus, cannot signify a Coney: as the Septuagint translate Scaphan, but a Hedgehog, as the word derived 
Platina. Hermolaus. Polybius. Grapaldus. The etymology of the name.  from the face of a Hog doth most evidently declare, which can by no means agree with a Coney. In the 14. of Deut. The word Scaphan is joined with a Hare, because it is a beast near of kind unto it, for it is evident, that both of them chew the cud, howsoever a Coney hath not a simple cloven foot into two parts. A Coney also is called Adapes, because of the roughness of his feet; The Chalde calleth it Thapsa; the Arabians, Vebar; the Persians, Beganzerah; and the Arabians, following sometime the Greek, call it Alrareb, that is, Hares. The Grecians call it vulgarly Skele and Dasipos, Couniclos, Scunax, and Lagis, Georychios a Hare digging, living in the earth. The Italians call it Conigli; the French, Counin; the Spaniards, Coneio; the Germans, Kinningle, or Kunel, and sometime Kunlein; the Illyrians, Kralik or Kroliik.  
There are few Countries wherein Coneys do not breed, but the most plenty of all is in England, they are also in an Island where are but few men near unto Dicaearcha, or as it is now called Puteoli 
Their Country. Munsterus. Athenaeus.  in Italy. Likewise in all Spain, especially in those parts near unto Lombardy, whereupon Appius in Varro did write to one of his acquaintance which had tarried long in Spain, that he thought he was there following or hunting of Coneys, because as their multitude is great, so it would ask long time to take them. Among the Baleares are also great store of Coneys, and once they so abounded 
Pliny.  there, that the people were constrained to entreat at the hands of Augustus, a military company of pioneers to destroy them; and when Camillus was besieging the City Veii in Italy, he learned of the 
Varro.  Coneys, which had undermined a whole City in Spain, likewise to take and overthrow that City by their example of undermining, whereupon Martial said:  
Monstravit tacitas hostibus ille vias.  
Vegetius saith, that the proverb Cuniculos agere took his beginning, when one by secret undermine, and not by open violence overthroweth a Town or Nation. There are also, saith Albertus, great store of wild Coneys in Bohemia, so like a Hare as one beast may be like another, save only they seem stronger, and are shorter and lesser, which thing caused Baptista Fiera to write thus:  
Credideram leporem, sic forma simillima fallit,  
Ambo superfoetant, dente vel aure pares.  
Pet. Martyr likewise affirmeth in his Ocaean Decades, that in Curiana a region of the new found world, are Coneys for colour, quantity, and hair like a Hares, which the inhabitants call Vitias, and there are two little Islands called Cuniculariae, which seem to be denominated of Coneys, standing betwixt Corsica and Sardinia. For their several parts, they are most like unto a Hare, except in their head 
Their parts and members.  and tail which is shorter, and their colour which is always brighter, and less brown and sandy: or else sometimes Coneys are white, black, griseld, tawny, bluish, yellow spotted, ash-coloured and such like. And Alysius saith, that in some places, they are also green, and their skins are of great 
Agricola▪ Aelianus. The use of their skins. Crescennensis.  use through the world, especially in all the North and East for garments, face, and linings. The grey and yellowish are the worst, but the white and black are more precious, especially of the English, if the black be aspersed with some white or silver hairs: and in their use the Bucks are most durable, yet heavier and harsher. The belly is most soft, gentle, and easy, and therefore more set by, although of less continuance. Their flesh is very white and sweet, especially of the young ones, 
The use of their flesh. Pliny.  being about fourteen or twenty days old, and some have devised a cruel delicate meat, which is to cut the young ones out of the dams belly, and so to dress and eat them, but I trust there is no man among Christians so inhumanely gluttonous, as once to devise or approve the sweetness of so foul a dish: but the tame ones are not so good, for in Spain they will not eat of a tame Coney, because every creature doth partake in taste of the air wherein he liveth, and therefore tame Coneys which are kept in a close and unsweet air, by reason of their own excrements, cannot taste so well, or be so wholesome as those which run wild in the mountains and fields, free from all infection of evil air.  
They love above all places the rocks, and make Dens in the earth, and whereas it is said, Psal. 104 
The places of their abode.  that the stony rocks are for the Coney, it is not to be understood as if the feet of the Coney could pierce into the rock, as into the earth, and that she diggeth her hole therein as in loser ground; but that finding among the rocks holes already framed to her hand, or else some light earth mingled therewith, she more willingly entereth thereinto, as being more free from rain and floods then in lower and softer ground; for this cause they love also the hills and lower grounds and woods where are no rocks, as in England which is not a rocky Country, but wheresoever she is forced to live, there she diggeth her holes, wherein for the day time she abideth, but morning and evening cometh out from thence, and sitteth at the mouth thereof.  
In their copulation they engender like Elephants, Tigers, and Lynxes, that is, the male leapeth 
Their copulation and procreation. Tho. Gypson.  on the back of the female, their privy parts being so sramed to meet one another behind, because the females do render their urine backward: their secrets and the seed of the male are very small. They begin to breed in some Countries being but six months old, but in England at a year old, and so continue bearing every month, at the least seven times in one year, if they litter in March, but in the Winter they do not engender at all; and therefore the Authors say of these and Hares, that they abound in procreation, by reason whereof, a little store will serve to increase a great borough. Their young being littered are blind and see not till they be nine days old, and their dam hath no suck for them, till she hath been six or seven hours with the male, at the least for six hours after she cannot suckle 
Tho. Gypson.  them, greatly desiring to go to the Buck, and if she be not permitted presently, she is so far displeased that she will not be so inclined again for 14 days after.  
I have been also credibly informed by one that kept tame Coneys, that he had Does which littered three at a time, and within fourteen days after, they littered four more. Their ordinary number in one litter is five, and sometimes nine, but never above: and I have seen that when a do hath had nine in her belly, two or three of them have perished and been oppressed in the womb by suffocation. The males will kill the young ones, if they come at them like as the Bore cats, and therefore the 
The cruelty of the males and of some females.  female doth also avoid it carefully, covering the nest or litter with gravel or earth, that so they may not be discovered: there are also some of their females very unnatural, not caring for their young ones, but suffer them to perish, both because they never provide a warm litter or nest for them, as also because they forsake them being littered, or else devour them. For the remedy of this evil, he that loveth to keep them for his profit, must take them before they be delivered, and pull off the hair or flesh underneath their belly, and so put it upon their nest, that when the young one cometh forth, it may not perish for cold, and so the dam will be taught by experience of pain to do the like herself: Thus far Thomas Gyp●on an English Poysician. For Coneys you may give them Vine-leaves, Fruits, Herbs, Grass; Bran, Oatmel, Mallows, the parings of 
Their meat and sood.  Apples; likewise Cabbages, Apples themselves, and Lettuce; and I myself gave to a Coney blue Wolfebane, which she did presently eat without hurt, but Gallingale and blind Nettle they will not eat. In the Winter they will eat Hay, Oats and Chaff, being given to them thrice a 
The danger in their meat and drink.  day: when they eat Green's they must not drink at all, for if they do, it is hazard but they will incur the Dropsy: and at other times they must for the same cause drink but little, and that little must be always fresh. It is also dangerous to handle their young ones, in the absence of the dam, for her jealousy will easily perceive it, which causeth her so to disdain them, that either she biteth, forsaketh, or killeth them. Fox's will of their own accord hunt both Hares and Coneys, 
Albertus.  to kill and eat them.  
Touching their medicinal properties, it is to be observed that the brain of Coneys hath been 
The medicines in a Coney.  eaten for a good Antidote against poison: so also the Hart which is hard to be digested, hath the same operation that is in treacle. There is also an approved medicine for the Squinancy or Quinsy: take a live Cony, and burn her in an earthen pot to powder, then take a spoonful of that powder in a draught of wine, and drink the most part thereof, and rub your throat with the residue, and it shall cure with speed and ease, as Marcellus saith. The fat is good against the stopping of the bladder and difficulty of urine being anointed at a fire upon the hairy place of the secrets, as Alex. Benedictus affirms. Other things I omit concerning this beast, because as it is vulgar, the benefits thereof are commonly known.   

Of the Indian little PIG-CONY.  
I Received the picture of this beast from a certain Nobleman my loving friend in Paris, whose parts it is not needful to describe, seeing the image itself is perspicuous and easy to be observed. The quantity of this beast doth not exceed the quantity of a vulgar Coney, but rather the body is shorter, yet fuller, as also I observed by those two, which that noble and learned Physician Joh. Munzingerus sent me. It hath two little low ears, round and almost piled without hair, having also short legs, five claws upon one foot behind, and six before; teeth like a mouse, but no tail, and the colour variable. I have seen of them all white, and all yellow, and also different from both those; their voice is much like the voice of a Pig, and they eat all kinds of Herbs, Fruits, Oats, and Bread; and some give them water to drink, but I have nourished some divers months together, and never given them any water, but yet I gave them moist food, as Herbs, Apples, Rapes, and such like, or else they would incur the Dropsy.  
Their flesh is sweet for meat, of a yellowish colour, like the Lord of Swine, and therefore not so white as is our vulgar Coney: they do not dig like other Coneys, and for the farther description of their nature, I will express it in the words of Munzingerus aforesaid, for thus he writeth.  
One of the males is sufficient in procreation for seven or nine of the females, and by that means they are made more fruitful, but if you put them one male to one female, then will the venereous salacity of the male procure abortment. It is affirmed that they go threescore days with young before they litter, and I saw of late one of them bear eight at one time in her womb, but three of them were stifled. They bring forth in the winter, and their whelps are not blind as are the Coneys. They are no way so harmful as other are, either to bite or dig, but more tractable in hand; howbeit untamable. If two males be put to one female, they fight fiercely, but they will not hurt the Rabbits. As the male is most libidinous, so doth he follow the female with a little murmuring noise, bewraying his appetite for generation, without wrath, and these are also called Spanish Coneys, by Peter Martyr, whose nature except in their abundant superfoetation cometh nearer to Hogs than Coneys.   

Of the Fallow Deer, commonly called a BUCK and a DO.  
THere are some beasts (saith Pliny) which nature hath framed, to have horns grow out of their 
The name.  head like fingers out of the hand, and for that cause they are called Platicerotae: such is this vulgar Fallow Deer, being therefore called Cervus Palmatus, that is a palmed Hart, by reason of the similitude the horn hath with the hand and fingers. The Germans call this beast Dam, and Damlin, and Damhiriz. The Italians Daio and Danio; the French, Dain, and Daim. The Spaniards, Garno, and 
Gaza.  Cor●za; the Cretians vulgarly at this day Agrimi, and Platogna; and Aristotle, Prox; the Latins, Dama, and Damula, because, de manu, that is, it quickly flieth from the hand of man, having no other defence but her heels; and the female 〈…〉 roca, and the Polonians, Lanii. It is a common beast in most Countries, being as corpulent as a Hart, but in quantity resembleth more a Roe, except in colour.  
The males have horns which they lose yearly, but the females none at all: their colour divers, but 
Of their horns, colour and other parts.  most commonly branded, or sandy on the back, like the furrow of a new ploughed field, having a black strake down all along the back a tail almost as long as a Calves, their bellies and sides spotted with white, which spots they lose in their old age, and the females do especially vary in colour, being sometimes all white, and therefore like unto Goats, except in their hair which is shorter. The horns of this beast are carried about every where to be seen, and therefore this is also likely to be the same beast which Aristotle calleth Hippelaphus as some would have it; yet I rather think that 
What Hippelaphus is.  Hippelaphus was like to that rare seen horse which Francis the first of that name King of France, had presented unto him for a gift; which was engendered of a Horse and a Hart, and therefore can have no other name than Hippelaphus, signifying a Horse-hart.  
In the blood of these kind of Deer are not strings or Fibres, wherefore it doth not congeal as other doth, and this is assigned to be one cause of their fearful nature; they are also said to have no gall: in their horns they differ not much from a Hearts (except in quantity) and for their other parts 
Aristotle. A secret in the blood.  they much resemble a Roebuck: their flesh is good for nourishment, but their blood doth increase above measure melancholy, which caused Hiera to write thus of it, after his discourse of the Roe.  
Damula adusta magis si matris ab ubere rapta est,  
Huie prior in nostro forte erit orbe locus;  
For the preparation or dressing of a Buck, we shall say more when we come to the description of a Hart. Albertus translateth the word Algazel a Fallow Deer, and sayeth that the flesh thereof is very hurtful, being cold and dry, and bringeth the Hemorhoides if it be not well seasoned with Pepper, Cinnamon, Mustard seed, and Honey, or else Garlic, which caused Juvenal to cry out upon the excess of rich men for their feasts and delicate fare, being compared with the Ancients which lived upon fruits, in these words following, as they are left in his eleventh Satire.  
— Olim ex quavis arbore mensa fiebat,  
At nunc divitibus coenandi nulla voluptas:  
Nil Rhombus, nil dama sapit, putere videntur  
Vnguentum atque rosae,—  
The dung or fime of this beast mingled with oil of Myrtles, increaseth hair, and amendeth those which are corrupt. If the tongue hereof be perfumed under a leech or tick that sticketh in the 
Of the medicines.  throat of man or beast, it causeth the leech to fall off presently; and the powder of such a tongue helpeth in a Fistula; some of the late writers do prescribe the fat of a Moul, of a Deer, and of a Bear mingled together to rub the head withal for increase of memory.   

Of the second kind of Dear the ROEBUCK.  
The representation both of male & female.  
Delicium parvo donabis dorcada nato,  
Jactatis solet hanc mittere turba togis.  
The Persians call this beast Ahu. The Arabians, Thabiu, a which cometh near to the Chalde word; the Germans Reeh or reach, and the male Rech-bocke, and the female Rech-giese; the Illyrians, Serna or Sarna; the French, Chireau, and Cheureulsawage. The Spaniard, Zorito, or Cabronzillo-montes; the Italians, Capriolo, and Cauriolo for the male, and Capriola, and Cauriola for the female.  
The Grecians, Dorcas, as the Septuagint do every where translate, which Strabo termeth corruptly, Zorces, also Dorx, Kemas, Nebrous, and vulgarly as at this day Zarkadi; and Dorcalis, Dorcadion, for a little Roe. The Latins do also use the word Dorcas in common with the Grecians, and beside Caprea and Capreolus for a little Goat, for I do not think that any learned man can find any difference betwixt Caprea and Caprealus, except in age and quantity. The reason of these two latter names 
The reason of the Latin name.  is, because of the likeness it hath with a Goat, for Goats, as we shall show in their description, have many kinds distinguished from one another in resemblance; but in the horns a Roe doth rather resemble a Hart; for the female have no horns at all.  
These beasts are most plentiful in afric, beyond the Sea of Carthage; but they are of another 
Avicen. The Countries breeding Roes. Marcellus. Albertus. Pliny. Strabo. Their nature and several parts.  kind than those which Aristotle denied to be in Africa: there are also in Egypt, and in Germany, and in the Helvetian Alps. Likewise in Catadupa beyond Nilus, in Arabia, in Spain, and in Lycia: and it is to be observed, that the Lycian Roes do never go over the Syrian Mountains. Aelianus doth deliver these things of the Lybian Roes, which for the colour and parts of their body may seem to belong to all. They (saith he) are of an admirable velocity or swiftness; but yet inferior to the Lybian Horses, their belly is parted with black strikes and drops, and the other parts of their body are of a red yellowish colour, they have long feet, but longer ears, their eyes black, and their horns are an ornament to their heads.  
Their swiftness doth not only appear upon the earth, but also upon the waters; for with their feet they cut the waters when they swim as with Oars; and therefore they love the lakes and strong streams, breaking the floods to come by fresh pasture, as Sweet-rushes and Bul-rushes. Their horns 
Stumpsius.  grow only upon the males, and are set with six or seven branches, but the females have none, and therefore also they differ in horn from the Fallow-deer: so as they cannot be called Platycerotae, for their horns are not palmed like a hand, and although they be branchy, yet are they shorter: they differ not much from the common Deer, but in their horn: and whereas the horns of other beasts 
Albertus. Pliny. Pausanias. Bellonius. Edlebach.  are hollow toward the root, whereunto entereth a certain bony-substance; the horns of these (as also of the vulgar Buck and the Elk) are solid, without any such emptiness; only they are full of pores. It hath also been believed, that a Roe doth not change her horns, because they are never found; whereas in truth, they fall off yearly as doth a Hearts, but they hide them, to the intent they should not be found.  
It hath likewise been thought, a Roe was called in Greek, Dorcas; because of the quickness of her 
Of their eyesight. Origen super Cant. Textor. Pliny.  sight; and that she can see as perfectly in the night as in the day; and not only for herself, but the learned Physicians have observed a certain viscous humour about her bowels, which being taken forth, and anointed upon a man's eyes, which are dark, heavy, and near blind, it hath the same effect to quicken his eyesight. It is also said of them, that they never wink, no not when they sleep, for which conceit, their blood is prescribed for them that are purblind. The tail of this 
Cardanus.  beast is shorter and lesser than is the fallow-Deers, insomuch as it is doubtful whether it be a tail or not.  
They keep for the most part in the Mountains among the rocks, being very swift, and when they 
The place of then abode.  are pursued by Dogs, (Martial saith) they hang upon the rocks by their horns to deceive the Dogs, after a strange manner ready to fall and kill themselves, and yet have no harm, whither the Dogs dare not approach, as appeareth in this Epigram:  
Pendentem summa capream de rupe videbis,  
Casuram spears, decipit illa Canes:  
Yet this doth better agree with the wild Goat then with the Roe, as shall be manifested in due time.  
Aelianus saith, that the Cynoprosopis, men with Dogs faces, live upon the flesh of Roes and Bugles, in the Wilderness of Egypt: and also it is usual to conclude them in Parks; for they will agree very 
Their concord with other beasts. Columella.  naturally with Hares and Swine: wherefore in the Lordship which Varro bought of Piso, it was seen how at the sound of a Trumpet, both Roes and Boars, would come to their usual places for meat: and although they be naturally very wild, yet will they quickly grow tame and familiar to the hand of man; for Blondus did nourish many at Rome. Being wild, they are hunted with Dogs, shot with Guns, taken in nets; but this falleth out seldom, because they live most among the rocks.  
They are most easily taken in the Woods. When they are chased, they desire to run against the 
Of their taking.  wind, because the coldness of the air refresheth them in their course; and therefore they which hunt them place their Dogs with the wind; for sometimes against the hunter's minds, do what they can to the contrary, she taketh her course that way: but Hearts when they hear the barkings of Dogs, 
Bellisarius.  run with the wind, that the savour of their feet may pass away with them. They are often taken by the counterfeiting of their voice, which the hunter doth by taking a leaf and hissing upon it.  
They are very good meat (as Philostratus affirmeth) and that the Indians dress at their feasts whole 
Cresconius. The use of their flesh.  Lions and Roes for their guests to eat, and the Sophists in their banquet, which is described by Atheneus, had Roes therein: and therefore Fiera preferreth it before the fallow-Deer, alleging the agreement that is betwixt it and the body of man, being dressed according to Art.  
Hic optata feret nobis fomenta calore 
Simion Sethi. Avicenna.   
Vda levi, modicis moxque coquenda focis.  
And therefore also affirmeth, that it excelleth all wild beasts whatsoever, being not only fit for 
Trallianus.  nourishment, but for the sick; as for them that have the Colic, or the Falling Evil, or the Tympany: and therefore they are best at a year old, or under. Likewise their broth with Pepper, Lovage, seed of Rue, Parsley, Honey, Mustardsecd, and Oil; and for sauce to the meat, they take Pepper, Rue, Hony melted, and an Onion: sometime also they seethe the haunches or hips, and make 
Apicius. Of the disposition and passion.  Pasties of the sides and ribs. It is a beast full of fear, and therefore the flesh thereof although it be very dry, yet will it engender some melancholy; of the fear Martial saith thus:  
Tam dispar aquilae columba non est,  
Ac dorcas rigido fugax leoni.  
As the Dove from the Eagle, and the Roe from the Lion, which afterward grew into a Proverb. It hath also some Epithets among Authors, which do confirm their disposition full of fear: as flying, weak, wanton, and such like; yet will they fight one with another so fiercely, that sometime they kill each other.  
They fear also the Wolveses, whereof came the proverb, that first of all the Roes will be joined 
Their enemies in nature. Sacrifices of Roes. Pausanias. Aelianus.  to the Wolveses, to express an incredible matter. They have also been used for Sacrifice to Diana, for the Saphriae women in Patras, did lay upon her great Altar whole Hearts, Boars, Roes, and other beasts alive: and the Coptitae did eat the males; but religiously worshipped the females, not daring to eat them, because they believed that Isis loved them dearly.  
Of these beasts came the Islands Capri beyond Surrentum in Campania, where Tiberius had a famous Castle, and was ennobled by his presence; but since the decay thereof, it is now celebrated for the multitude of quails that are found therein.  
The remedies or medicines coming from this beast are these: first, the flesh of them eaten, is good 
The medicines arising from a Roe.  against all pains in the small guts, for it drieth and stayeth the belly. Pliny affirmeth, that the teeth of a Dragon tied to the sinews of a Hart in a Roes skin, and wore about one's neck, maketh a man to be gracious to his Superiors, and them to be favourable and pitiful to him in all his supplications; and if the white flesh in the breast of the Hiaena, & seven hairs thereof with the genital of a Hart, be tied in a piece of Roes skin, and hanged about a Woman's neck, it maketh that her womb shall suffer no abortments; but these things are trivial, and not to be believed but at pleasure. I know that the tail of a Dragon tied to the Nerves of a Hart in a Roes skin, the suet of a Roe with Goose-grease, the marrow of a Hart, and an Onion, with resin, and running Lime, do wonderfully help the falling Evil, (if it be made into a plaster.)  
Sextus saith, that if one give the brain of a Roe drawn or pressed through a ring to an Infant, it will preserve him for ever from the Falling sickness and apparitions. The liver of a Roe sod in salt water, and the eyes of a purblind man held over the fume or reek thereof, are cured of their blindeness: and some seethe it in a little cup, and anoint the eyes with the scum or froth coming from it. The same liver being burned to powder, and the dust cast on a man bleeding, stayeth the issue or flux. The gall of this beast mixed with Wine, and the Meal of Lupins the weight of a groat, and Honey, take away the spots of the face: and the same gall mixed with water, helpeth a Sun-burned-face, and freck les: The same with Honey Attic, taketh away the dimness from the eyes, and with the juice of a gourd anointed upon the eyebrows, causeth that where the hair hath been pulled off, that it never shall grow again; and this gall is always the better for the age thereof, and as Hypocrates did prescribe, it must be kept in a silver pipe or box.  
For the tingling of the ears, take with this gall the Oil of Roses, with the juice of an Onion beaten together, and instilled warm into the ears for a present remedy: so also, with the Oil of Roses only, it helpeth the pain in the teeth; and with the Honey Attic, all swellings or pains in the jaws or chaps, putting thereto Myrrh, Saffron, and Pepper. The same gall with a little Hogs-bread, and the 
Sextus.  powder of burnt Alum with Anise-seed, made into a Suppository, procureth looseness, if the party have not the Hemerrhoides.  
Also the gall taken with Hony, and the juice of Eglantine, cureth the exulceration of the virile 
Actius.  member by anointing it. The Spleen being drunk, helpeth windiness, and the milt is commended against the Colic and biting of Serpents.  
Against the Jaundice they take the dung of a Roe dried and sifted, and drink it in Wine; the same also so drunk cureth the Ague; and because the Roebuck doth wonderfully love his female, there be 
Galen.  some that affirm, that if a woman eat the bladder of a Roe, it will likewise make her husband to love her exceedingly.   

Of the first kind of TRAGELAPHUS which may be called a DEER-GOAT.  
THere is another kind so like a Deer (although conceived of a Buck-Goat and a female Hart) 
Plinius. Of the generation of this beast.  that I cannot but express the figure and brief narration thereof (as is in the foregoing page.) It is like a Deer (except the beard and bristles growing about the shoulders) and Pliny affirmeth, that they are found about the river Phasis, in Arabia and Arachotae, which is a City of India so called of Aracho●us, a river issuing from Caucasus which the Grecians call Tragelaphos, and the Germans, Ein Brandhirse; 
Athenaeus. The Countrirs of this beail, and the name hereof.  and some think this beast to be mentioned by the name of Ako, in Deut. 14. This doubtless is the same beast which Aristotle calleth Hippelaphus, because he attributeth the self same things to it that Pliny ascribeth to this, both for the beard, the bristles, and deep hair about the shoulders, which hangeth down like the mane of a Horse.  
The similitude both in proportion and quantity holdeth with a Hart in the feet which are cloven, and that the female thereof doth want horns. The horns of the male are like the horns of a Roe. Therefore howsoever some have imagined that there is no such beast to be found in the world, they are rather to be pitied then confuted, for it is not to be doubted, that neither the Ancients, nor other, ever have seen all the divers and marvelous shapes of Beasts, which are to be found in many remote and far distant places of the world, especially in Arabia and India, where are many Deserts; and therefore the reason why they affirm this, is, because they never saw any such, and so it is to be understood: for the rare pictures of these beasts called in ancient time Canathra, whereupon children 
Xenophon. Plutarch. Coelius.  were carried in Pageants and shows, gave them occasion to think, that these were but men's devises, and that God never ordained such creatures. Georgius Fabritius which sent me this picture, doth among other things write unto me very probably, that this kind is only distinguished from other in form, name, and strength, and not in kind: and this being more strange and less known among men, was called by the Grecians, Tragelaphus; being greater than the vulgar Deer, deeper 
Of the parts.  haired, and blacker in colour, and this (saith he) is taken in the Ridings or Forests of Misena, 
Of the Countries of this beast.  bordering upon Bohemia, and the common sort of hunters hold opinion, that by reason it loveth to lie where Coals are made, and in their dust, feeding upon such grass as groweth in those places, that therefore the Germans call it Brandhirze, and so the Foxes which resemble them in colour, are called Brandfusche.  
It is for certain that these are greater and stronger than Hearts, their upper part of the back being 
Agricola. Of their strength and colour.  black, and the nether near the belly not white (as in a Hart) but rather blackish; but about his genitals very black. I have seen the horns to have seven spires or branches, growing out of one of them, being palmed at the top. These are like to those which are called Achaeines in Greek, by reason of their pain and sorrow: and Kummerer in Germane, because they live in continual sorrow for their young ones, while they are not able to run out of their dens, belike fearing by some instinct 
A secret in their passion.  of nature, lest their tender and weak age, should betray them to the Hunters, before they be able to run away.   

The Figure of another TRAGELAPHUS, or DEER-GOAT, expressed by Bellonius.  
I do rather approve the relation of another of this kind, which was sent unto me by that most learned English Physician john Cay, which as he writeth unto me, was brought in the year 1561. out of the Country of Mauritania, which was cloven-footed, and liveth for the most part in the Mountain parts of that Country, being in quantity betwixt a fallow-Deer and a Hart, the body more like a Hart, and the side branded and hanging down: a shorter and thick neck, the colour in the Winter black, and red, set one with another; the beard like a Goat, but more divided and turned backward; his hair very long, even to his knees, a mane full of bristles, stretched out in length through his whole neck, but especially about the top of his shoulderblades, where it standeth like bunches, being in colour darker than in other parts of the body; and the hinder legs are covered with longer and harder hairs down to the pastern, (as I think) for no other cause but to defend them from harm in his leaping: and the hoof of this beast was more strange (for being cloven, as was said before) the outward hoof in his forelegs is longer and greater than the inward, and contrary in the hinder: and the inward clove thereof is longer and greater, and the outward 
A secret in the hoof.  smaller and shorter; so as on either side you would think one of them was the hoof of a Goat, and the other of a Hart, both of them hollow and without sols; whereof I can give no other reason, than the pleasure of nature, which hath so provided, that whereas this beast liveth among the rocks, and sharp places of the Mountains, his footsteps are by his hollow hoofs more firm and stable, because by that means, the stones and sharp-pointed rock entereth into them to stay them up from sliding: but it is more strange in the females hoofs, for they have upon the top and upper face of them three or four pleasant impressions, (as it were of carved or embroidered flowers, if a man mark them earnestly) which I think are given unto them only for ornament and delight.  
Either sex lose every year their hoofs, and Hearts do their horns, that nature may show their resemblance in their feet to a Hart, as he doth in their head to a Goat. His ear is short like a Goats, but his eye, genieal, stones, and tail, like a Hearts, though somewhat shorter. The horns like a Rams, crooked and distinguished in the middle, by a black line all their length, which is two Roman feet and one finger, and in compass at the root, one foot, one palm and a half, standing one from another, where they differ most not above one foot, three palms, one finger and a half. The rugged circles going about them, toward the top are bunchy, and toward the bottom or root they are low, with beaten notches or impressions.  
They are not at the top distant one point from another, above one foot and a palm. The length 
Their quantity in length and breadth.  of their face, from the Crown to the tip of their nose, one foot and three fingers: the breadth in the forehead, where it is 〈…〉 dost, two palms and one finger.  
The height of this beast not above three foot and a half, except where his mane standeth, and the whole length hereof from the crown of the head to the tail is four feet and a half and two fingers.  
It hath only teeth beneath on the nether chap, and those in number not above six, neither did I observe any defect in them. It cheweth the 〈◊〉 like other cloven-footed beast. The nostrils are black, from whom the upper lip is divided by a long perpendicular line. It is a gentle, pleasant & wanton 
Of the description of this beast.  beast; in the disposition rather resembling a Goat than a Hart, desiring the steepest and slipperyest places whereon it leapeth, and from whence (it is reported) that it doth cast down itself headlong upon the horns naturally, that by them it may break the violence of his fall or leap, and then stayeth his body upon the fore-knees.  
It will run a pace, but it is most excellent in leaping, for by leaping it ascendeth the most highest Mountains and Rocks. The females are greater than the males, but not in horn or hair, it eateth Grass, Oats, Cheafil, Hay, and Bread, they bring forth twins every time: and this we call in England a Barbary Deer. Thus far Doctor Cay.   

Of the HART and HIND.  
THe male of this beast is called in Hebrew, Aial, Deut. 14. and the Arabians do also retain that 
The names of a Hart.  word in their translations; the Persians call him Gevazen; the Septuagint, Elaphos; the Grecians at this day Laphe Pelaphe; and Saint Jerom for the Latins, Cervus; the Chaldees, Aiclah; the Italians, Cervo; the Spaniards, Ciervo; the French, Cerf; the Germans, Hirtz, or Hers, and Hirsch; the Flemings, Heart; the Polonians, Gelen; the Illyrians, jeliis, elii. The female or Hind likewise termed 
The names of a Hind.  in Hebrew, Aial; and sometime Alia, and Aielet; the Latins and Italians, Cerva; the Spaniards, Cierva; the Germans, Hind, and Hindin; and the Germans more specially, Hin, and Wilprecht; the French, Biche; and the Polonians, Lanii. The young Fawns or Calves of this beast they call in Latin, 
The names of a Hinde-calf.  Hinnuli; the Grecians, Nebros; the Hebrews, Ofer; the Germans, Hindcalb.  
Also it is not to be forgotten, that they have divers other names, to distinguish their years, and Countries, as for example: when they begin to have horns, which appear in the second year of their age like bodkins without branches, which are in Latin called Subulae, they are also called Subulones; for 
Aristotle. Pliny. Of Spittards and Subulons.  the similitude they have with Bodkins: and the Germans call such an one Spirzhirtz, which in English is called a Spittard; and the Italians, Corbiati; but the French have no proper name for this beast that I can learn, until he be a three yearing, and then they call him (●in Gabler) which in Latin are called Furcarii.  
And indeed I was once of this opinion, that these Subulones were only two-yearing Hearts, until I consulted with a Savoyan of Segusium, who did assure me from the mouths of men trained up in hunting wild Beasts from their youth; that there are a kind of Subulones, which they call also Brocardi, with strait and unforked horns except one branch, in the Mountain of Jura near the 
Of Brocards.  lake Lemanus, and that these also do live among other Hearts; for there was seen near a Monastery, called the Roman Monastery, by certain Hunters, in the year 1553. a vulgar Hart with branched horns, and his female; and likewise with a Subulon, or Brocarde, which when in pursuit he was constrained to leap from rock to rock, to get to the water, he broke his leg and so was taken. These Brocards are as great in quantity as other vulgar Hearts, but their bodies are leaner, and they swifter 
The quantity of Brocards.  in course.  
They have but one branch growing out of the stem of their horn, which is not bigger than a man's 
Of their horns.  finger, and for this cause in the rutting time, when they join with their females, they easily overcome the vulgar Hart, with his branched and forked horns. The Hunters call this Brocard the shield-bearer to the residue; for by him they are delivered being hunted: for whereas it is the nature of the vulgar Hart, to get into ditches, and hide himself in hollow places when he heareth the Hounds, this Beast never coveteth any secret place to cover himself, but runneth still in the sight of Dogs, who leave the other that hide themselves, because they keep this on foot: and so when the Hunters are passed by the lurking Hearts, they return back again, being safe both from Nets and Dogs, while the poor Brocard is chased unto death.  
The figure of the face and horns.  
I have therefore here expressed the figure of the head of this Beast with his horns, which is also called Anamynta, or a Burgundian Brocard whose horns are at the longest about eighteen inches long, and at the shortest about nine inches, whereof that part which cleaveth to the head is bunchy and indented: the longest as they grow in length, do more and more stand out one from another, turning up at the top like a bow, but the lesser do not stand out so far, and bend very little at the point; and whereas in the vulgar Hearts the root of the horn is but in a round circle, as it were fastened upon the skull of the Beast, in this the bony roots lie within the skins much deeper, as may be easily discerned by comparing both together.  
The reason why I call this Burgundiau Hart, or Subulon Anamynta, is, because it not only wanteth the manifold branches of vulgar Hearts, but that also which is called Amynta.  
There are also another sort of Hearts called Achaini, bred in Crect near Achaea, whereas in all other 
Aristotle. Of the Achaean Hearts. Gaza. A miracle in the horn of this beast. Athenaeus.  parts of Crect there are no Hearts, whereof it is affirmed by Gaza, that there was one of them which had a bough of green Ivy growing in his horns, it was conjectured that when it was young, some sprig of that Ivy was taken in a slifter of the horn, which by reason of some nourishment it found in the horn natural to that tree, being like a rocky substance, it there grew to more perfection. These are also called Spathenae, although that term be also given unto vulgar Hearts, to signify their full age; yet some are of opinion, that this Achaean Hart was but an invention or figment made in bread; for there was in ancient time a kind of loaf called Achaines in the likeness of a Hart.  
The picture of another face and horns.  
I received also of that learned man john Cay, another head out of England, which he conjectureth to be the head of the palmed Buck, as it was called by julius Capitolinus, which I do not take to differ from the fallow-Deer: and yet because this seemeth to be of the most excellent kind, I have thought good to express it in this place, being far different from all other horns of this kind of Beasts, and more beautiful.  
Hearts are bred in most Countries, but the 
Of the regions breeding Hearts. Solinus.  Ancients do celebrate and prefer those of Britain before other, where they are of divers colours both white and black, as Pausanias affirmeth. In Oedor, a region of Asia, toward the Northern Ocean, they ride upon Hearts; likewise there are Hearts in Scythia: and the people called Meditae, which are subject to the Kings of Tartary, make their Hearts so tame, that they also ride upon them: there are none in Crect, except in the region of the Cydonites. There are also in the Woods of Helvetia, but not so many as in time past, because Democraties do not nourish game and pleasures like unto Monarchies, and therefore they are daily killed by the vulgar sort, there being no law against it.  
The Hearts of Hellespont, and about Arginussa, 
Aelianus. Aristotle. A secret in the ears of Hearts. Ammianus. A History.  have one of their ears slit or cut asunder by nature in their dams belly; and therefore they never go over the Mountains into other regions: (as indeed it is the property of all Hearts to love their native soils above all other places.) There is a City called Dora, in Assyria, near the banks of Euphrates, where are many flocks of Hearts, of whom many times some are slain with Darts, and others as they swim away to their accustomed solitudes are oppressed in the water by the weight of Oars, and so taken. They are for the most part sand-coloured, and intermingled with some white spots, especially the Hinds and their Calves, and sometimes milk-white, which happeneth unto 
Pollux. Varinus. Of the colour. Aristotle. Buellius. Philostratus. A History. Plutarch. Gellius.  them by some defect in their nourishment before they be calved; and for natural imbecility: so have I seen white Bears, Hares, Quails, Partridges, and Swallows.  
When Apollonius and his Colleagues traveled by Paraca, a City of India, they suddenly heard a noise like the sound of a pipe, and while they looked about to see what it signified, they perceived that it was the pipe of a Keeper or Forester, which governed a whole flock of white Hearts: such an one was the Hart of Sertorius that noble Captain, whereby he led his Army, as they were persuaded by it, who affirmed that it was a Spanish Prophet or Wizard given to him by a certain Lusitanian, whom he took in an Island of Portugal; saying moreover, that she was inspired by Diana, and that she had authority from the Goddess to admonish him, and make the hearts of his Soldiers cleave fast unto him; and therefore if at any time he miscarried in his proceedings, he could easily pacify them from mutinies, in saying, that his Hart set him upon that enterprise, so putting off the fault cunningly from himself to the beast for fear of defection, wherefore also these were used in the Bacchanals of Cracovia, and their flesh being softer, is peculiarly termed by the 
Of their horns, and the beauty of them.  French, Venaison. These do excel all other in the Beauty of horns, which are very high, yet grow they not to their bones or skelps, but to their skin, branching forth into many speers, being solid throughout, and as hard as stones, and fall off once every year, but if they remain abroad in the air, where some wind and rain fall upon them, so as now they are wet, and anon dry again, they grow as light as any vanishing or softer substance, as I have proved by experience, finding some which have been lost by them in the Woods: wherefore I gather that they are of an earthly matter, concrete and hardened with a strong heat made like unto bones. It must be understood that the males only are horned, and yet have they small benefit by them, because (as I said) they grow but within their skin, and these also they lose every year in the Spring time. At one year old they have nothing but small bunches, as it were significations of their horns to come growing on their head; at two years old they appear more perfectly, but strait and simple; at three years they grow forked into two speers, at four into three, and so increase every year in their branches till they be six, and above that time you cannot certainly discern their age by their head, for their horns or speers grow not more in number, although their years make them greater in quantity: yet the old Hearts do want these two branches, which the Grecians call Amynterai, and the Latins, Adminicula; because they first come forth: and I have heard there were Heart's horns in an Apothecary's shop of Antwerp, which had every one fifteen branches upon one stem, which if it be true, it goeth beyond all experience. Every year in the month of April, they 
The time of losing their horns. Pliny.  lose their horns, and so having lost them, they hide themselves in the day time, inhabiting the shadowy places, to avoid the annoyance of flies, and feed only during that time in the night. Their new horns come forth like bunches at the first, and afterward by the increase of the Sun's heat, they grow more hard, covered with a rough skin, which the Hunters for honour's sake call a Velvet head, and as that skin drieth, they daily try the strength of their new head upon trees, which not only scrapeth off the roughness, but by the pain they feel in rubbing them, they are taught how long to forbear the company of their fellows; for at last, when in their chafing or fretting of their new horn against the tree, they can no more feel any smart or grief in them, they take it for high time to forsake their solitary dwellings, and return again to their former condition, like one that is supplied with new arms, after the losing of his old. The tender and new horns the Germans call Morchi, and Kolben: these being taken from the Beast, are accounted among great Noble men a delicate dish of meat. Cyprius is said to have a Hart with four horns, which was called 
Aelianus. A history of a Hart with four horns.  Nicocreos, and by him dedicated to Apollo, which I do therefore remember in this place, because it is seldom seen, that an Hart can bear naturally above two horns. Authors do generally affirm, that when a Hart hath lost his horns, he hideth them in some secret places, because he understandeth some secret virtues are contained in them, which mankind seeketh for, and therefore he either envying the good of other, or fearing lest they bewray him hereafter to Hunters, taketh the best care and providence his discretion can afford, that they never come to the handling of men. When the people asked Apollo, what they should do with Procles their Tyrant, the Oracle answered, that he should go to that place where Hearts cast their borns: whereby it was gathered, that he should be slain and buried in the earth, and this caused the Proverb, Vbi cervi abjiciunt cornua, to signify a desperate business: yet could it not be agreed, whether the Hart make more account of his right horn or his left, and therefore Aristotle affirmeth, that the left horn is never found; and Pliny, that the right 
Whether the right or left horn be most precious.  horn is never found.  
This difference may be reconciled with ease, for right and left are so termed for three causes, or three manner of ways. First, properly in all creatures, according to the beginning of motion. Secondly, for similitude or likeness, as the right and left side of Images, statues, etc. Thirdly, improperly when the right side of one thing standeth against the left side of another, being opposite, as when two men stand face to face, and by this reason may the left horn of Aristotle, and the right horn of Pliny signify all one thing: but we know that the horns of Hearts are found yearly both in Fields and Woods.  
The wild Hearts of Sarmatia near Turkey, have the greatest horns of all other, for it hath been 
Of the horns of Turkey Harts.  proved, that one pair of them have weighed forty pounds Troy weight and above: and there they lose their horns in March, neither do they fall off together, but first one, and then the other, and after the first falling, it is manifest, that a certain worm getteth on them, and maketh upon them many circles and little furrows, whereby the root or basis being weakened, the horn groweth very white in that place, and yet not without some appearance of blood remaining, which cleaveth to it, from the first falling off: for, when the head of this Beast is disarmed, there issueth blood from the 
Bonarus.  skull, and in appearance the naked place is like a wound, and yet it is wonderful to mark, that within three days the same is healed and filled with the blood which congealeth in that place first to a sinew, and afterward to a hard bone, so as in August at the farthest, the horns are perfect; and therefore the Egyptians to describe a long-lived man, picture a Hart losing his horns every year, and new 
Orus. The reasons why Hearts and Deer lose their horns yearly.  coming in their place. If any man be desirous to know the reasons, why only Beasts of this kind lose their horns in this manner; I will not spare my pains to set down the best, which Authors have rendered for this wonder of nature.  
First, because of the matter whereof they consist, for it is dry and earthy like the substance of green leaves, which fall off yearly, wanting glewing or holding moisture to continue them; and for this cause the horn of a Hart, cannot be bend. Secondly, from the place they grow upon, for they are not rooted upon the skull, but only within the skin. Thirdly, from their efficient cause, for they are hardened both with the heat of Summer, and cold of Winter, by means whereof the pores to receive their nourishment liquor, are utterly shut up and stopped, so as of necessity their native heat dyeth: which falleth not out in other Beasts, whose horns are for the most part hollow, and fitted for longer continuance, but these are of lesser, and the new bunches swelling up toward the Spring, do thrust off the old horns, being holp either by the boughs of trees, by the weight of the horns, or by the willing excussion of the beast that beareth them. Democritus and other (as Gillius and Aelianus) give 
A natural secret of gelded Deer. Aristotle. Pliny. Solinus.  other reasons, but because they seem to be far fetched, I will omit them. Yet by the way, it is to be noted, that if a Hart be libbed or gelded when he is young, he never beareth horns, or very small ones; and if his horns be upon him at the time of gelding, they never wax less, or greater, or fall off. The Hinds never bear horns at all, as some have affirmed, but I rather believe Caesar, Maximilian, and Zenodotus, who affirm upon their knowledge, that Hinds in some Countries have horns like the males: as likewise it is observed in the Elephants of India, and for this cause the Poets expressed the Hind which nourished Telephus with horns, and that which Hercules took with golden horns, and it is for certain, that in Ethiopia and Lybia, both sexes have horns.  
The face of this beast is fleshy, his nostrils flat, and his neck very long; his ears, some greater, and 
The several parts. Aristotle.  some smaller; but in the Mount Elaphus and Hellespont, they are slit. It is observed, that when a Hart pricketh up his ears, he windeth sharp, very far and sure, and discovereth all treachery against him, but if they hang down and wag, he perceiveth no danger. By their teeth is their age discerned, and they have four on both sides, wherewith they grind their meat, and besides two other much greater in the male then in the female, and they bend downward to bite withal. All these beasts have 
Aristotle.  worms in their heads bred underneath their tongue in a hollow place, where the neckbone is joined to the head, which are not bigger than such as flies blow in rotten flesh. They are engendered together one with another, and they are in number twenty, as some would have it; but I was given to understand by one that saw a head of this Beast dissected, wherein were many more Worms, and not contained in one place, but spread all over the head.  
The breast is by the Frenchmen called peculiarly Hampan, his blood is not like other Beasts, for it hath no Fibres or small veins in it, and therefore it is hardly congealed. His heart is very great, as it so falleth out in all fearful Beasts, having in it a bone like a Cross, as shall be afterward manifested. His belly is not of one fashion, as it falleth out in all other which chew the cud.  
He hath no gall, which is one cause of the length of his life, and therefore also are his bowels so bitter, that the Dogs will not touch them, except they be very fat. The Achaean Hearts are said to 
Aristotle. Pliny.  have their gall in their tails; and others say, that Hearts have a gall in their ears. The Hearts of Briletum and Iharne, have their reins quadrupled or fourfold. The genital part is all nervy, the tail small; and the Hind hath udders betwixt her thighs with four speans like a Cow: Both male and 
Of their disposition. Pliny. A secret to cure poison.  female are wonderfully swift, and subtle, as shall be showed in the discourse of their hunting. They are also apt and cunning to swim, although in their swimming they see no land, yet do they wind it by their noses. They chew the cud like other Beasts. It is reported, that when a Hart is stung by a Serpent, that by eating Elaphoscum; (that is, as some call it, Harts-eye; other Hart-thorn, or grace of God; others Wild Ditany) it presently cureth the wound, and expelleth the poison: the same virtue they attribute to Polypodie, against the wound of a Dart.  
Having thus entered into mention of their food, it is to be farther observed, that the males of 
Of their food. Tragus.  this kind will eat Dwall or Nightshade, which is also called Death's herb, and they also love above all other food wild Elder, so as in the Summer time they keep for the most part in those places where these plants grow, eating the leaves only, and not the boughs or sprigs: but the Hind will 
A secret in the Hind. How Hearts draw Serpents out of their holes, and wherefore they eat and devour them.  eat neither of both, except when she beareth a male in her belly, and then also by secret instinct of nature, she feedeth like a male. They will also eat Serpents, but whether for hatred to them, or for medicine they receive by them, it is questionable. A Hart by his nose draweth a Serpent out of her hole, and therefore the Grammarians derived Elaphos, a Hart, from Elaunein tous opheiss, that is, of driving away Serpents.  
I cannot assent to the opinion of Aelianus, that affirmeth the Serpents follow the breath of a Hart like some Philtre or amorous cup; for seeing that all Authors hold an hostility in natures betwixt them, it is not probable, that the Serpent loveth the breath of a Beast, unto whose whole body he is an enemy, with a perpetual antipathy. And if any reply, that the warm breath of a Hart, is acceptable to the cold Serpent, and that therefore she followeth it, as a Dog creepeth to the fire, or as other beasts to the beams of the Sun; I will not greatly gainsay it, seeing by that means it is most clear, that the breath doth not by any secret force, or virtue, extract, and draw her out of the den, but rather the concomitant quality of heat, which is not from the secret fire in the bones of the Heart's throat, (as Pliny hath taught) but rather from her ordinary expiration, inspiration, and respiration. For it cannot be, that seeing all the parts of a Serpent are opposite to a Hart, that there should be any love to that which killeth her.  
For my opinion, I think that the manner of the Hearts drawing the Serpent out of her Den, is not as Aelianus and Pliny affirmeth, by sending into the Cave a warm breath, which burneth and scorcheth the Beast out of her Den; but rather when the Hart hath found the Serpent's nest, she draweth the air by secret and violent attraction out from the Serpent, who to save her life followeth the air out of her den; as when a Vessel is broached or vented, the Wine followeth the flying air; and as a Cupping-glass draweth blood out of a scarified place of the body: so the Serpent is drawn unwillingly to follow her destroyer, and not willingly, as Aelianus affirmeth.  
Unto this opinion both Oribasius in his Commentaries upon the Aphorisms of Hypocrates, and Guniterius his restorer do jointly agree: but the Serpent being thus drawn forth, addeth greater force to her poison, whereupon the proverbial admonition did arise. Cave ne incideris in 
A 〈…〉 ianus.  serpentem, cum extracta a latebris anhelitu cervi effugerit, tum enim propter iracundiam vehementius ei venenum est, that is, Beware thou meet not with a Serpent drawn out of her hole by the breath of a Hart, for at that time by reason of her wrath, her poison is more vehement. After this self same manner do the Sea-Rams, draw the Seacalves hid in the Subterranean Rocks; for by smelling they prevent the Air that should come unto them for refrigeration.  
There is many times strange conflicts betwixt the Hart and the Serpent, thus drawn forth; for 
Oppianus. 〈…〉 us. The fight betwixt Hearts and Serpents.  the Serpent seeing her adversary, lifteth her neck above the ground, and gnasheth at the Hart with her teeth, breathing out very bitter hissings: on the contrary, the Hart deriding the vain endeavour of his weak adversary, readier to fight then powerful to harm high, suffereth him to embrace both his neck and legs with his long and thin body, but at an instant teareth it into an hundred pieces. But the most strange combats are betwixt the Hearts and Serpents of Lybia, where the hatred is deeper; and the Serpents watch the Hart when he lieth a sleep on the ground, and being a multitude of them, set upon him together, fastening their poysonful teeth in every part of his skin; some on his neck and breast; some on his sides and back, some on his legs, and some hang upon his privy parts, biting him with mortal rage, to overthrow their foe.  
The poor Hart being thus oppressed with a multitude, and pricked with venomous pains, assayeth to run away, but all in vain, their cold earthy bodies and winding tails, both over-charge his strength, and hinder his pace: he then in a rage with his teeth, feet, and horns assaileth his enemies, whose spears are already entered into his body, tearing some of them in pieces, and beating other asunder: they never the less (like men) knowing that now they must die rather than give over, and yield to their pitiless enemy, cleave fast, and keep the hold of their teeth upon his body, although their other parts be mortally wounded, and nothing left but their heads, and therefore will die together with their foe, seeing if they were asunder, no compassion can delay or mitigate their natural unappeasable hatred.  
The Hart thus having eased himself by the slaughter of some, (like an Elephant) at the sight of their blood, bestirreth himself more busily in the eager battle, and therefore treadeth some under foot in the blood of their fellows, other he pursueth with tooth and horn, until he see them all destroyed: and whereas the heads hang fast in his skin, for avoiding and pulling them forth, (by a divine natural instinct) he flieth or runneth to the waters, where he findeth Sea-Crabs, and of them he maketh a medicine, whereby he shaketh off the Serpent's heads, cureth their wounds, and avoideth all their poison; this valiant courage is in Hearts against Serpents, whereas they are naturally afraid of Hares and Coneys, and will not fight with them.  
It is no less strange that Hearts will eat Serpents, but the reason is, for medicine and cure; for 
〈…〉 ologus. Varinus.  sometimes the pores of his body are dulled and shut up: sometimes the worms of his belly do ascend into the roof of his mouth, while he cheweth his cud, and there cleave fast: for remedy whereof the Hart thus affected, runneth about to seek for Serpents; for his devouring of a Serpent, is a cure 
Isidorus.  of this malady.  
Pliny saith, that when the Hart is old, and perceiveth that his strength decayeth, his hair change, and his horns dry above custom, that then for the renewing of his strength, he first devoureth a Serpent, and afterward runneth to some Fountain of water and there drinketh, which causeth an alteration in the whole body; both changing the hair and horn: and the Writer of the Gloss upon the 42. Psalms, which beginneth, Like as the Hart desireth the water springs, so longeth my soul after God; confirmeth this opinion.  
Vincentius Belluacensis affirmeth, that Hearts eat Serpents for to cure the dimness of their eyesight. But for the ending of this question, we must corsider that there are two kinds of Hearts; one 
The several kinds of Hearts.  which by the drawing forth of a Serpent out of her hole, doth presently kill her by stamping her under feet, this eateth that Serpent, and runneth to springing water, after that he feeleth the poison to make his body swell, and then by drinking doth vomit forth the poison, and in the mean time loseth both hair and horn; yet the Monks of Mesaen affirm, that the Hearts thus poisoned doth only cover her body in the cold water, and not drink thereof, for that were exitial unto her; but she sendeth forth certain tears, which are turned into a stone, (called Bezahar) of which shall be more said hereafter. The other kind of Hearts, when he findeth a Serpent, killeth it, and doth not eat it, and immediately after the victory returneth to feed in the Mountains.  
Hearts are opposed by Wolves, for many Wolves together doth overcome a Hart; and 
The enemy beasts to Hearts. Vincentius.  therefore it is but a fable of Strabo, that the Wolves and Hearts live tame together in the Woods of the Veneti. These kind of Wolves are called Thoes, and they especially fear these Wolves when they have lost their horns, and feedeth only in the night season, which caused Ovid to write thus;  
Visa fugit nymph, veluti perterrita fulvum  
C●rva lupum, etc.—  
They are afraid also of the first and second kind of Eagles, for with their wings they raise 
Albertus.  much dust about the Hearts, and then they being half blind, the Eagles pull out their eyes, or else so beat their feathers about their faces, that they hinder their sight, and cause them to fall down headlong from the Mountains: they fear also the ganning of Foxes, and the Lynxes do likewise lie in wait to hurt them. These are above all other sour-footed Beasts both ingenuous and fearful, 
Aristotle. Of the fear of Hearts.  who although they have large horns, yet their defence against other fourfooted Beasts is to run away. For this cause, in ancient time a fugitive Boy or Servant was called a Hart; and if he ran away twice, Cantharion, which Cantharion was a Spartan fugitive, that first ran to the enemy, and 
Crinitus. Nebridius.  afterward from them came back again to Sparta. And Martial thus describeth Alchaeus, who being overcome by Philip King of Macedon ran away like a Hart.  
Trux spiritus ille Philippi,  
Cervorum cursu praepete lapsus abit.  
The Epithets expressing the qualities of this Beast are many: as nimble, or agile, winged, or 
The Epithets of a Hart.  swift-paced, full of years, quick-footed, horned, wandering, fearful, flying, fugitive, light, wood-hunter, wild and lively. There are of them very audacious, for they will set upon men as they travel 
A kind of audacious Hearts. Schneberg. Pliny.  through the Woods: and it is observed, that the wrathful Hart hath few bunches on his horn, neither is it so long as others, but bunched at the root; yet all of them being pressed with Dogs or other wild Beasts, will fly unto a man for succour.  
It is reported by Philip Melancthon, that in Locha (a town of Saxony) there was a Hart, which before 
The sub 〈…〉 lty of a Hart, and their instruction and use.  rutting time would every year leap over the walls, and run over Rocks and Mountains, and yet return home again, until the time that Duke Frederick died, and then the Hart went forth, but never returned again. The male when he feeleth himself fat, liveth solitary and secret; because he knoweth the weight of his body will easily betray him to the Hunters, if he be hunted and pursued. The female commonly calveth near the high ways, of purpose, to avoid noisome Beasts to her young one, who do more avoid the sight of man then herself. Also it is reported. that Mithredates had a 
Aristotle.  Bull, a Horse, and a Hart, for his guard, beside men, who would not be bribed to suffer Traitors to kill him, being a sleep. Moreover it is said of Ptolomeus Philadelphe, that having a Hinde-Calf 
Isidorus. The several kinds of Hearts.  given unto him, he brought it so familiarly tame, and accustomed it to words, that at length it seemed to understand the Greek language: And Aelianus affirmeth as much of the Hearts of India, for that language.  
When they are wounded with a Dart, and having gotten it out of their body by eating Dittany, 
A secret against poison, Solinus. Aelianus.  they most carefully avoid the Sunbeams, lest they shine upon the green wound, for than it will hardly be cured: but above all other arguments of their understanding, none is more firm and evident, than their swimming; for the Hearts of Amanus, Libanus, and Carmell, (Mountains of Syria) when they are to swim over the Sea, to the fruitful green trees of Cyprus, they come down to the Seashore, and there they tarry till they perceive a prosperous wind, and a calm water; which happening, the Captain or leader of them doth first of all enter into the water, and 
Of the swimming of Hearts. Tzetzes. Gellius. Opptanus.  so the next followeth, laying his head upon the Captain's buttocks, and so consequently all the residue resting their head upon the precedent. In the hindmost are the youngest and weakest, that so the violence of the floods being broken by the stronger which go before, the more infirm which follow may pass with less difficulty. Thus sail they along without star or compass to direct them, except their own sense of smelling, using their legs for Oars, and their broad horns for sails. And if the foremost be weary, then slippeth he back to rest his head upon the hindmost, and so likewise the second and third, as they feel themselves enfeebled, until they arrive at the happy port of good pasture; where growing stronger, like Beasts, fall to fight for rule and government, but when the combat doth show the victor and strongest, the residue do ever after yield obedience to him. In like sort do the Hearts of Epirus swim to Corcyra, and of Cilicia to the Island of Curiadactes. 
Pliny.   
They are deceived with music, for they so love that harmony, that they forbear their food to 
Solinus. Their love of music.  follow it. Also it is amazed at any strange sight, for if a Hunter come behind a Horse or Bullock, laying over his back his Bow and Arrows, they stand staring upon the new form Beast, until the Dart do end their lives.  
At the time of their lust or rutting, they are above measure fierce, fight naturally for the female, 
Their rage in rutting time.  and sometimes wounding one another to death; and this falleth out most commonly in the latter end of August, at which time Arcturus riseth with the Sun, and then it is most natural for the 
Solinus. Oppianus.  Hinds to conceive. In some places in October their lust ariseth, and also in May; and than whereas at other times the males live a part from the females, they go about like lascivious wooers, seeking the company of their females, as it were at the Market of Venus.  
The males in their raging desired lust, have a peculiar voice, which the French call by a feigned 
Budeus.  word Rear; and the Germans, Brulen; and the Latins term Rancere; and the Beasts so affected Ololygones. When they find the females, they are received with fear, then in short space one male will cover many females, continuing in this carnal appetite a month or two: their females do seldom: 
Their copulation. Aristotle.  admit copulation, being herein like unto Cows, by reason of the rigour of the males genital: and therefore they sink down on their Buttocks when they feel the genital seed, as it hath been often observed in tame Hearts, and if they can, the females run away, the males striving to hold them back within their fore-feets: but surely herein they differ from all other: it cannot well be said that they are covered standing, lying, or going, (but rather running) for so are they 
Aristotle.  filled with greatest celerity.  
When one Month or six Weeks of their rutting is past, they grow tame again, laying aside all fierceness, and return to their solitary places, digging every one of them by himself a several hole or Ditch, wherein they lie, to assuage the strong savour of their lust, for they stink like Goats, and their face beginneth to wax blacker than at other times; and in those places they live, until some showers distil from the clouds; after which, they return to their pasture again, and live in flocks together as before.  
The female being thus filled, never keepeth company with the male again until her burden be 
The chastity of Hinds, and the time they go with young. Aristotle. Pliny. Cicero.  delivered, which is eight months; for so long doth she bear her young: before her Calving, she purgeth herself by eating Seselis, or Siler of the Mountain; and whereas she never purgeth until that time, than she emptieth herself of pituitous and phlegmatic humours.  
Then go they to the places near the high ways, and there they cast forth their Calf, (for the causes aforesaid) being more afraid of wild Beasts than Men, whom she can avoid by flying: which when they have seen, they go and eat the Seselis aforesaid, and the skin which cometh forth of her own womb covering the young one, finding in it some notable medicine, which the Grecians call Chorion, and not the herb Arum, and this she doth before she lie down to give her young one suck, (as Pliny affirmeth.)  
They bring forth but one, or very seldom twain, which they lodge in a stable fit for them of their own making, either in some rock, or other bushy inaccessible place; covering them, and if they 
Pliny. Aristotle. Aelianus. The manner how the Hind educateth her Calf. Solinus. The time of their life. Aristotle. Coe●ius. Hesiodus.  be stubborn and wild, beating them with their feet until they lie close and contented. Oftentimes she leadeth forth her young, teaching it to run and leap over bushes, stones, and small shrubs; against the time of danger; and so continueth all the Summer time, while their own strength is most abundant: but in the Winter time, they leave and forsake them, because all Hearts are feeble in the Winter season.  
They live very long, as by experience hath been often mentioned; not only because they have no gall (as the Dolphin hath none) but for other causes: also some affirm, that a Raven will live nine ages of a Man, and a Hart four ages of a Raven: whereunto Virgil agreeth in these verses;  
Ter binis deci sque super exit in annos,  
justa senescéntum quos implét vita virorum;  
Hos novies superat vivendo garrula cornix,  
Et quater egreditur cornicis saecula cervus,  
Alipedem cervum ter vincit corvus: at illum  
Multiplicat novies Phoenix reparabilis ales:  
That is, as the life of a man is threescore and six, so a Raven doth live nine times so many years, (viz.) 528 years. The Hart liveth four times the age of the Raven, (viz.) 2112 years. The Crow exceedeth the Hart three times, (viz.) 6336. But the Phoenix which is repaired by her own ashes, surmounteth the Crow nine times, and so liveth 57524 years. The which I have set down (not for truth) but for report, leaving every reader to the chiefest matter of credit, as in his own discretion he conceiveth most probable.  
But it is confessed of all, that Hearts live a very long life: for Pliny affirmeth, that an hundred 
A History. Solinus.  years after the death of Alexander Magnus, there were certain taken alive which had about their necks golden Collars, with an inscription that they were put on by Alexander.  
In Calabria (once called japygia and Peucetia) there was Collar taken off from the neck of a Hart by 
Aristotle.  Agathocles King of Sicily, which was covered with the flesh and fat of the Hart; and there was written upon it Diomedes Dianae: whereby it was conjectured, that it was put on by him before the siege of Trey: for which cause, the King brought the same and did offer it up in the Temple of jupiter.  
The like was in Arcadia, when Arcesilaus dwelled in Lycosura; for he confidently affirmed, that he saw an old sacred Hind, which was dedicated to Diana, having this inscription in her Collar: Nebros 
Pausanias.  eoon ealoon ota es Ilium en Agapenor. When Agapenor was in Troy, than was I a young Calf taken. By which it appeareth, that a Hart liveth longer than an Elephant, for indeed as they live long before 
Columello.  they grow to any perfection, their youth and weakness cleaving fast unto them, so is it given to them to have a longer life, for continuance in ripeness and strength of years.  
These Beasts are never annoyed with Fevers, because their flesh allayeth all adventitial and extraordinary 
Solinus. The sickness of Hearts. Gillius. Lultius. Aristotle. Pliny.  heat. If he eat Spiders he instantly dyeth thereof, except he eat also Wild Ivy, or Sea-crabs. Likewise Navew-gentil and Oleander, kill the Hart. When a Hart is in his chase, he is greatly pained in his bowels, by reason that the skin wherein they lie is very thin and weak, and apt to be broken with any small stroke; and for this cause he often stayeth to ease himself.  
There is a kind of thorn called Cactus, where withal if a young one be pricked in his legs, his bones will never make Pipes. Besides these Beasts are annoyed with Scabs and Itches in their head and skin, termed by the French by a peculiar name (Froyer:) I will not stand upon the idle conceit of Albertus, that Wasps and Emmets breed in the heads of Hearts, for he mistaketh them for the worm, before mentioned.  
The skins of this Beast are used for garments in some Countries, and in most places for the bottom of Cushions, and therefore they choose such as are killed in the Summer time, when they are fat and most spotted; and the same having their hair pulled from them, are used for 
Blondus. The use of the several parts.  Breeches, Buskins, and Gloves. Likewise Pliny and Sextus affirmed, that if a man sleep on the ground having upon him a Heart's skin, Serpents never annoy him: whereof Serenus made 
Hesichius. Varianus.  this Verse:  
Aut tu cervina per noctem in pelle quicscis.  
And the bons of young ones are applied for making of Pipes. It is reported, that the blood of Hearts burned together with herb-dragon, orcanes, orgament, and mastic have the same power to draw Serpents out of their holes, which the Hearts have being alive: and if there be put unto it wild Pellitory, it will also distract and dissipate them again.  
The marrow of a Hart hath the same power against Serpents, by ointment, or perfumed upon coals; and Nicander prescribeth a certain ointment to be made of the flesh of Serpents, of the 
Dioscorides.  marrow of a Hart, and Oils of Roses, against the bitings of Serpents. The fat of a Hart hath the like effects that the marrow hath. Achilles' that Noble Soldier, was said never to have tasted of milk, but to be nourished with the marrow of Hearts, by Chiro, as is affirmed by Varinus and Etymologus. The like operation hath the tooth (as Serenus saith)  
Aut genere ex ipso dentem portabis amicum.  
If the seed of a young Hind Calf be drunk with Vinegar, it suffereth no poison of Serpents to enter into the body that day.  
The perfume of the horn driveth away Serpents and noisome flies, especially from the young 
Aelianus. Varro. Palladius. Rasis. Gillius. Pliny. Solinus. Albertus. Cardanus.  Calves, or from Horses if women's hair be added thereto, with the hoof of the Hart. And if men drink in pots wherein are wrought Hearts horns, it will weaken all force of venom. The Magicians have also devised, that if the fat of a Dragon's heart be bound up in the skin of a Roe, with the nerves of a Hart, it promiseth victory to him that beareth it on his Shoulder, and that if the teeth be so bound in a Roes skin, it maketh one's Master, Lord, or all superior powers, exorable and appeased toward their servants and suitors. Orpheus in his book of stones, commandeth a husband to carry about him a Heart's horn, if he will live in amity and concord with his wife; to conclude, they also add another figment to make men invincible.  
The head and tail of a Dragon, with the hairs of a Lion taken from between the brows, and his marrow, the froth or white-mouth of a victorious Horse, the nails of a Dog, and the nerves of a Hart and a Roe, bound up all together in a Heart's skin: and this is as true as the wagging of a Dog's tail doth signify a tempest. To leave these trifles scarce worthy to be rehearsed, but only to show the vanity of men, given over to lying devises, let us come to the other natural and medicinal properties not as yet touched.  
The flesh of these Beasts in their running time smelleth strongly like a Goats, the which thing is 
The use and benefit of the flesh.  by Blondus attributed also to the flesh of the females with young, I know not how truly; but I am sure that I have known certain Noble women, which every morning did eat this flesh, and during the time they did so, they never were troubled with Ague: and this virtue they hold the stronger, if the beast in dying, have received but one wound.  
The flesh is tender, especially if the beast were libbed before his horns grew: yet is not the juice 
Pliny. Solinus. lib. 3. de alim.  of that flesh very wholesome, and therefore Galen adviseth men to abstain as much from Heart's flesh, os from Asses, for it engendereth melancholy, yet is it better in Summer then in Winter. Simeon Sethi speaking of the hot Countries, forbiddeth to eat them in Summer, because than they eat Serpents and so are venomous; which falleth not out in colder Nations, and therefore assigneth them rather to be eaten in Winter time, because the concoctive powers are more stronger through plenty of inward heat, but withal admonisheth, that no man use to eat much of them, for it will breed Palsies and trembling in man's body, begetting gross humours, which stop the Milt and Liver: and Avicen proveth, that by eating thereof men in our the quartane Ague; wherefore it is good to powder them with salt before the dressing, and then seasoned with Pepper and other things, known to every ordinary Cook and woman, they make of them Pasties in most Nations.  
The heart and brain of a Hare or Cony have the power of treacle for expelling of evil humours, but the Liver is intolerable in food: the horns being young are meat for Princes, especially because they avoid poison. It was a cruel thing of King Ferdinand, that caused the young ones to be cut out of the Dam's belly and baked in Pasties, for his liquorous Epicureal appetite.  
The whole nature and disposition of every part of this beast is against poison and venomous things 
The medicines of a Hart and his several parts. Pliny. Dioscoridet. Solinus.  (as before recited). His blood stayeth the looseness of the belly and all fluxes, especially fried with Oil, and the inferior parts anointed therewith, and being drunk in Wine, it is good against poisoned wounds and all intoxications.  
The marrow of this beast is most approvable above other, and is used for sweet odour, against the Gout, and heat of men in Consuptions, and all outward pains and weakness, as Serenus comprised in one sentence saying:  
Et cervina potest mulcere medulla rigorem  
Frigoris—  
Likewise the fat and marrow, mollifieth or disperseth all bunches in the flesh and old swellings; all Ulcers except in the shins and legs, and with Venus-navil, the Fistula, mattery Ulcers in the ears; with resin, Pitch, Goosegrease, and Goat-sewet, the cleaving of the lips: and with Calf's suet the heat and pain in the mouth and jaws. It hath also virtue being drunk in warm water, to assuage 
Sextus.  the pain in the bowels and small guts, or Bloody flux.  
The gall of a Bull, Oil of bays, Butter, and this marrow, by anointing, cureth pain in the knees and loins and other evils in the seat of man, in the hips, and in the belly when it is costive: It procureth flowers of Women, cureth the Gout, Pimples in one's face, and Ringwormes. Absyrtus prescribeth it to be given in sweet wine with wax, unto a Horse for an old Cough proceeding of cold, after purging and heating, by holding the Horse's tongue in ones hand while the medicine is thrust down his throat.  
The same in Sheep's milk with Rubric and soft Pitch, drunk every day or eaten to your meat, helpeth the Ptisick and Obstructions. Anatolius approved Bean meal sifted and sod with Heart's marrow to be given to a Horse which stalleth blood for three days together. Also mingled with 
Marcellus.  the powder of Oyster shells, it cureth Kibes and Chilblains. A woman perfumed with the hairs of this beast, is preserved from abortements; and the same perfume helpeth the difficulty of urine, and little pieces cut off from the hide with a Pumice put in wine, and rubbing the body, helpeth the holyfire. The powder of the bones burned, is an antidote against the falling evil, and the dispersing of the milt; and the bones beaten to powder, stayeth the Flux of the belly.  
It were endless to describe all the virtues ascribed to the horn, and therefore I will content myself with the recital of few. Pliny and Solinus prefer the right horn, Aristotle the left, and the spires or tops are more medicinable than the hard and solid stem, but the horns found in the Woods lost by the beasts and grown light, are good for nothing. The other have their uses both raw and burned, which may be these which follow.  
Take the horn and cut it into small pieces, than put it into an earthen pot anointed within with dirt, and so set it in a furnace until it become white, then wash it like a mineral and it will help the run and ulcers in the eyes; and the same also keepeth the teeth white, and the gums sound. The young horns while they be soft being eaten, are an antidote against Henbane and other poisonful herbs. The right horn hid by the Hart in the earth is good against the poison of Toads. The Heart's horn hath power to dry up all humours, and therefore it is used in eye salves: and Orpheus 
Pliny.  promiseth to a bald man hair on his head again, if he anoint it with oil and powder of this horn: likewise the same with the seed of black myrtle, Butter and Oil, restraineth the falling away of the hair 
Sextus.  being anointed upon the head after it is newly shaved: with Vinegar it killeth Ringwormes. The same burned in the Sun, and afterward the face being rubbed and washed therewith thrice together, 
Marcellus. Sextus. Marcellus.  taketh away pimple-spots out of the face: the powder drunk in wine or anointed on the head killeth louse and nits; the same with Vinegar, Wine, or Oil of Roses, anointed upon the forehead, easeth the headache if it proceed of cold.  
A perfume made of this horn with Castoreum, and Lime or Brimstone, causeth a dead child 
Galenus.  strangled in his mother's womb to come forth; if the horn be taken raw and rubbed upon the gums, keepeth the cheeks from all annoyance of the toothache, and fasteneth the loose teeth, as Serenus said:  
Quod vero assumpsit nomen de dente fricando  
Cervino ex cornu cinis est.  
Galen prescribeth the powder of this horn for the Jaundice, and for him that spiteth bloody matter, and to stay vomit being taken in a rear Egg. It comforteth also a rheumatic stomach, and it is tried to cure the King's evil, it pacifieth the milt, drieth the Spleen, driveth all kind of Worms out of the belly, being drunk with honey, and easeth the Colic, expelleth away mothers, helpeth the Strangury, and the pain in the bladder, stayeth Fluxes in women both white and red: being mingled with Barley meal, water, and twigs of Cedar, beside many other such properties.  
The tears of this beast after she hath been hunted with a Serpent, are turned into a stone (called Belzahard, or Bezahar) of which we have spoken before: and being thus transubstantiated do cure all manner of venom (as Avenzoar, and Cardinal Ponzetti affirm) after many trials, and Sernus also expresseth in this Distichon:  
Seminecis cervi lachrymam miscere liquori  
Convenit, atque artus illinc miscere calentes.  
The liver of this beast helpeth all sores in the feet, being worn in the shoes, the same dried to powder with the throat or windpipe of the beast, and mingled with Hony, and so eaten helpeth the Cough, Ptisick, sighing and short breathing. Pliny and Sextus affirm, that when a Hind perceiveth herself to be with young, she devoureth or eateth up a certain stone, which is afterward found either in her excrements or ventricle, and is profitable for all Women with child and in travel, for by that only fact, the Hind is most speedily delivered without great pain, and seldom or never suffering abortment; and there is also a little bone found in the heart of every one of these beasts, which performeth the same qualities, in stead whereof they have such a thing to sell at 
Aetius.  Venice, holding it at great price: but Brasavola affirmeth, that he opened the hearts of two Hearts, and found in them a little gristle not much unlike to a cross, whereof the one being of a Beast new killed, was very soft, but the other was much harder, because the beast was slain about six days before.  
This bone is in the left side of the heart, upon which the Spleen moveth and sendeth forth her excrements by vapours, which by reason of their dryness are there turned into a bone, and being first of all of the substance of the Heart's blood: and it is good against the trembling of the heart, and the Hemorrhoides, but this bone cannot be found in any, except he be killed betwixt the middle of August and the twelfth of September.  
The skinny seed of the Hind-Calf, is above all other commended against poison, and the 
Platerias.  bitings of Serpents and of mad Dogs; likewise it stayeth all Fluxes of blood, and spitting of blood, and egestion of blood: and it being eaten with Beets and Lentils, is profitable against the pain of the belly. The genital part and stones are wholesome (being taken in wine) against all bitings of Vipers, Adders, and Snakes, and the same virtue hath the natural seed supped up in a rear Egg.  
The genital hath also a virtue to increase lust in every creature, it being either dried and drunk; or else bound fast to their privy parts. Likewise being warmed in water; and afterward dried to powder and so drunk, helpeth the Colic, and the difficulty of making water, if you put it into a little treacle.  
The dung of Harts cureth the Dropsy, especially of a Subulon or young Hart: the urine easeth the pain in the Spleen, the wind in the ventricles and bowels, and infused into the ears, healeth their ulcers. In the tip of the tail lieth poison, which being drunk, causeth ecstasy and death, if it be not helped by a vomit made of Butter, anise, and oil of Sesamine, or as Cardinal Ponzetius saith, that the Heart's eye is an Antidote to this evil: It may be known by a yellowish-green colour, and therefore it is called the gall, for nature hath appointed that place to receive all the venom of the whole Body.  
I should here end the discourse of this beast, after the method already observed in the precedents: 
Of the hunting and taking these beasts.  but seeing the manner of the taking hereof (being a sport for Princes) hath yet been touched but very little, it shall not be tedious unto me, to abstain from the necessary relation of the subsequent stories, for the delightful narration of the hunting of the Hart: to the end that as the former treatise hath but taught how to know a Bird in a bush, that which ensueth may declare the several ways of catching and bringing the same to hand.  
This is a beast standing amazed at every strange sight, even at the hunter's bow and arrow, coming behind a stalking Horse (as is already declared:) and moreover, like as the Roes are deceived by the hissing of a leaf in the mouth of the hunter, so also is this beast, for while she hearkeneth to a strange noise, imitating the cry of a Hind-Calf, and proceeding from one man, she receiveth a deadly stroke by the other: so also if they hear any musical pipe, they stand still to their own destruction: for which cause the Egyptians decipher a man overthrown by flattery, by painting a Hart taken by music: and Varro relateth upon his own knowledge, that when he supped in his 
Horus. An hieroglyphical emblem.  Lordship bought of M. Piso, the Pastor or Forester after supper, took but a Harp in his hand, and at the sound hereof, an innumerable flock of Hearts, Boars, and other fourfooted beasts came about their Cabinet, being drawn thither only by the music; in so much as he though he had been in the Roman Circus or Theatre, beholding the playing spectacles of all the African beasts, when the Aedilian Officers have their hunt: the like is also reported by Aelianus, saving that he addeth, that no toil or engine is so assured or unavoidable to draw these beasts within a labyrinth as is music, whereby the Hunter getteth as it were the Hart by the ear, for if through attention he hold down his ears as he doth in music, he distrusteth no harm, but if once he prick up his ears as he commonly doth, being chased by men and dogs, an infinite labour will not be sufficient to overtake 
Aelianus.  and compass him. It is reported that they are much terrified with the sight of red feathers, which thing is affirmed by Ausonius in these Verses:  
An cum fratre vagos dumeta per avia cervos  
Circundas maculis, & multa indagine pennae.  
And Ovid also saying,  
Nec formidatis cervos includite pennis.  
And Lucan also;  
— Sic dum pavidos formidine cervos  
Claudat odoratae metuentes aera pennae.  
Of which thing the Hunters make an advantage, for when they have found the beast, they set their nets where they imagine the beast will fly, and then one of them showeth to the beast on the other side, the red feathers hanging on a rope, which scareth them in haste into the Hunter's nets, 
Xenophon.  as S. Jerom testifieth in one of his Dialogues, saying, Et pavidorum more cervorum, dum vanos pennarum evitatis volatus, fortissimis retibus implicamini. And you, saith he, (speaking to the Luciferian heretics) run away from the vain shaking of feathers, like the fearful Hearts, while in the mean time you are inclapsed in unavoidable and inextricable nets. And this caused Seneca to write, that the babe feareth 
Umbra metuicarab insantibus, a feris rubens penna.  a shadow, and wild beasts a red feather.  
Many times the young Calf is the cause of the taking of his Dam: for the Hunter early in the morning before day light, watcheth the Hind where she layeth her young one, until she go and refresh herself with pasture; when he hath seen this, then doth he let lose his Dogs, and maketh to the place where the Hind-Calf was left by his mother.  
The silly Calf lieth immovable as if he were fastened to the earth, and so never stirring, but bleating and braying suffereth himself to be taken, except there be rainy weather, for the impatience of cold and wet will cause him to shift for himself: which if it fall out, the Dogs are at hand to overtake him, and so being taken is committed to the keeper of the nets.  
The Hind both hearing and seeing the thraldom of her poor son, cometh to relieve him, without dread of Hound or Hunter, but all in vain, for with his dart he also possesseth himself of her; but if the Calf be greater, and so be able to run with the Dam among the herds, they are most h●ard to be taken, for in that age they run very fast, and the fear of Dogs increaseth their agility, in so much as to take them among the herds is impossible, every one fight for them.  
But the only way is to single one out of them from the flock, and so follow him until he be weary, for although he be very nimble, yet by reason of his tender age, his limbs are not able to continue long. The elder Hearts are taken in snares and 'gins laid in ditches and covered with leaves, whereby the feet of this beast is snared in wood; this kind is described by Xenophon and Pollux, and is called in Greek, Podestrabe; in Latin, Pedica, of which also the Poets make mention, as Virgil:  
Tunc gruibus pedicas & retia ponere cervis.  
And this kind is better described by Gratius, with whose words I will pass it over as a thing on't of use.  
Nam fuit & laqueis aliquis curracibus usus.  
Cervino issere magis conterere nervo,  
Quidque dentatas iligno robere clausit:  
Saepe habet imprudens alieni lucra laboris,  
Fraus tegit insidias habitu mentita ferino  
Venator pedicas, cum dissimulantibus armis.  
Their manner is when they are chased with Dogs to run away with speed, yet oftentimes stand still and look back, not only to hearken to the hunter, but also to rest themselves, for in their chase they are ever troubled in their belly (as is before declared) and sometime they grow so weary, that they stand still, and are pierced with arrows, sometime they run till they fall down dead, sometime they take themselves to the water and so are refreshed, or else to avoid the teeth of Dogs, they forsake the dry land, and perish in the floods, or else by that means escape scotfree: wherefore it must be regarded by every good hunter to keep him from the waters, either among the woods or other rough places.  
But herein the subtlety of this beast appeareth, that when he is hunted, he runneth for the most 
Albertus.  part to the high ways, that so the savour of his steps may be put out by the tread of men, and he avoid the prosecution of the Hound. Their swiftness is so great, that in the Champain and plain fields they regard not Dogs, for which cause in France they poison Arrows with an herb called Zenicum or Toca, and it is a kind of Aconite or Wolfebane, which hath power to corrupt and destroy agility of body, and to stay celerity, and for their hunting in France by Dogs, it is most excellently described by Budaus and Robertus Stephanus in his French Dictionary.  
This wild, deceitful and subtle beast, (say they) by windings and turnings do often deceive their hunter, as the Hearts of Meandros' flying from the terrible cry of Diana's hounds, wherefore the prudent hunter must frame his Dogs, as Pythagoras did his Scholars, (Lwers qui ne parlent point) with words of Art, to set them on, and take them off again at his pleasure; wherefore he must first of all compass in the beast, (En son giste) in her own lodging, and so raise her up in the sight of the Dogs, that so they may never lose her footing.  
Neither must they set upon every one, either of the herd, or that wandereth solitary alone, nor yet a little one, but partly by aspect or sight, and partly by their footings in the soft earth, and also by their dung (Les fumees) they judge of their game, for a good Woodman must not stick to gather up the Deers excrement or soil, and keep them (Lafoy trempe) in his hunting horn: such things must the King's huntsmen and foresters observe, as also the quantity of his bed or lodging when they find it; being thus informed of their game, than (Discoppler les chiens) they take off their Dog couple, and some on horseback, other on foot follow the cry with greatest art, observation, and speed, remembering and preventing (Cer fruze) the subtle turnings, and heading of the Hart, straining with all dexterity to leap hedge, pale, ditch, and rocks; neither fearing thorns, woods, down-hils, but providing a fresh horse in case the first tire, (Chevaux de relatis) and leaping on him with speed, until he see (un grand cerfl' escuyer du grand cerf) the great Hart having ten speers on his horns, and his little squire-hart to attend him, which the Dogs once perceiving, only follow the great Hart, taking for a prohibition to follow any other.  
The Dogs are animated by the winding of horns, and voices of the hunters, like Soldiers to a battle by the voice of a trumpet and other instruments: but sometimes the crafty great beast sendeth forth his little squire to be sacrificed to the Dogs and Hunters in stead of himself, lying close in the mean time, then must the retreat be sounded, and (Rompre lechiens) the Dogs be broken off and taken in (Le limier) that is, leame again until they be brought to the fairer game, who ariseth in fear and rage, betaking himself to his surest legs, being pursued with all the cries of Hunters, ringing and echoing betwixt heaven and earth, dismaying him with the continual noise in his ears, no less dreadful and fearful than the voice of a passing bell to a sick man, or the sight of the executioner to a condemned caitiff, yet still he striveth until wearied and breathless, he be forced to offer up his blood and flesh to the rage of all the observant pedissequants of the hunting Goddess Diana.  
The vulgar sort call an old Hart a subtle and cunning beast, but the Nobles call him (cerf sage) a wise Hart, who to avoid all his enemies runneth into the greatest herds, and so bringeth a cloud of error upon the Dogs, to keep them from any further prosecution: sometime also beating of some of the herd into his own footsteps, that so he may more easily escape and procure a labyrinth to the Dogs, and then after a little while he betaketh himself to his heels again, running still with the wind, not only for refrigeration, but because he may the more easily hear the voice of his pursuers, whether they be far or near.  
At last, being (for all this) found out again by the observance of the hunters, and skill of the Dogs, he flieth into the herds of cattle, as Kie, Oxen, or Sheep, leaping upon an Ox, and laying his body or the forepart thereof upon him, as a rider upon a Horse, that so touching the earth only with his hinder hoofs, to leave a very small or no sent at all behind for the Hounds to discern.  
The chief huntsman or sergeant of the hounds unto Lewis the twelfth, called (Le grand venieur) affirmeth that on a time they having a Hart in chase, suddenly the Hounds fell at a fault, so as the beast was out of sight, and not a Dog would once stir his foot; whereat all the Hunters were amazed, like as in some juggling Apollonian trick, as though the hart had clean forsaken the earth, and with the wings of some fowl had been flown away; or as if the earth had opened her mouth to receive him into her protection, and had closed again over her head, or else some Witchcraft had cast a mist before the Dogs and Hunters eyes: At last by casting about (as it is usual in such cases) they found the fraud of the horned beast, which is worth the memory.  
There was a great whitethorn which grew in a shadowy steep place as high as a tree, and was environed with other small shrubs about it, into the which the said Hart leapt, and there stood aloft the boughs spreading from one another, and there remained, whether because he could not get off again, or else for that he was stifled in that place, but surely he was there thrust through and so died, and so had they all rather perish any other way then by the teeth and tearing in pieces of angry and greedy Hounds.  
Yet their manner is, that when they see themselves every where intercepted, to make force at him with their horns that cometh first unto him, except he be prevented by some sword or spear; which being done, the Hunter with his horn soundeth the fall of the beast, and then every one approacheth, luring with triumph for such a conquest, of whom the skilfullest openeth the beast, giving unto the Hounds such parts as belongeth to them, for their encouragement against another time; and for that purpose the Hunters dip bread in the skin and blood of the beast, to give unto the Hounds their full satisfaction: and many such other things may the reader desirous of this knowledge find in the Author's aforesaid, to whom I will commend him rather, then spend more time in this business, better manifested by experience, then by any written document, yet I would wish men to be sparing in this exercise, seeing it hath been seldom found that a man given to hunting, but he perished in his pleasure, as Actaeon did by his own Dogs: and therefore Alciatus doth fitly compare together hunters and receivers of Thiefs and Robbers, calling them new Actaeon's; who after they had received horns, must be destroyed by their own Dogs which they have nourished. The best use of these beasts is to keep them tame, as in Helvetia, where they hunt seldom, and to make good use of them for nourishment rather than for sport, as it is reported of a holyman, who kept a Hind so familiar with him, that in the Wilderness be lived upon her milk.  
Concluding this discourse with the words of the Poet, for the instruction of Dogs to this pastime and practice of the beasts.  
Veloces Spartae c 〈…〉 los, acremque molossum,  
Pasce fero pingui, etc.  
And again;  
— Montesque per altos  
Ingentem clamore premes ad retia cervum.  
— Confertoque agmine cervi  
Torpent mole nova, & summis vix cornibus extant.  
Hos non immissis canibus, non cassibus ullis,  
Puniceaeve agitent pavidos formidine pennae:  
Sed frustra oppositum trudentes pectore montem  
Gomminus obtruncant ferro, graviterque rudentes  
Caedunt, & magno laeti clamore reportant.   

Of the DYCTYES.  
Herodotu in his fourth book affirmeth, that among the African Shepherds toward the East, there are bred in Bassaria Hystriches wild Rams, Thoes and Dyctyes, of which last there is not any mention among all other writers, except in Varinus and Hesychius, who affirm that among the Lacedæmonians a Glead or Kite was called Dyctis, but this spoken of Herodotus I conjecture to be some fourfooted beast, being led with no other reason then that the other with whom he placeth it, are generally known to be creatures of that kind and nature: wherefore I thought good to express the name of it in this place, desiring the Reader to accept so much thereof as is already known, and to search farther for the description of it, at the hands of them who are eye-witnesses of the wonders of Africa.   

Of the DOG in general.  
A Dog is called in Hebrew, Keleb, and Lamas according to Munster; in Chalde, Kalba; in 
The name and derivation thereof.  Atabick, Kalbe; in Persia, Sag; the Saracens, Keep, or Kolph; the Grecians Kuon because of his love to man, and vulgarly at this day Skilos and Skull; the Medians, Spaco; the Germans, Hund; the Italians, Cane; the French, Chien; the Spaniards, Perro or Cavendo, because his barking is as loud as an Artificial song, also Catellus▪ the Illyrians, Pes or Pas; and the Latins, Canis.  
There is no region or Country in the world, where these are not bred in some store, as 
The countries and diversities of Dogs.  shall be declared afterward in the particular discourse of every kind of Dogs. For as shall be manifested more at large, there are Dogs very great, some for hunting, some for War and defence, some for the Boar, Bull, or Bear, some for the Hare, Cony, or Hedgehog: again some are smaller which are called Hounds, Braches, Beagles, Shepherds Dogs, House-curs, Spagnels both for the Water and Land; and some foisting Dogs for the pleasure of the rich.  
In the first place there are to be handled the nature of Dogs in general, wherein they agree, and 
The general nature of Dogs  their common properties of nature, such as are not destroyed in the distinction of kinds, but remain like infallible and invariable truths in every kind and Country of the world. To begin with that which is outward, it is to be observed that Dogs are generally rough, and their hair indifferently long (which in Winter they lose every year) is a sign of a good constitution; but if it 
Their outward parts. Aristotle. Albertus. A secret in the brain.  grow over long, the mangy scab will follow: the outward proportion of the head altereth as the kind altereth, being sometime like a Lion, sometime like a Hedgehog, some long with a broad snout, and sometime with a piked snout, but the brain decreaseth and increaseth with the Moon, there is no commissure or seam in his scull (like as is in a Man's) but it is a continued bone without separation inward or outward.  
The best Dogs have flat nostrils, yet round, solid and blunt, the mouth is long and slit, their 
Pliny.  teeth like saws, as it is in Fishes and Serpents: those which are called Canine before, are only changed, as it also falleth out in a Lion, and these they lose or change, both males and females, in the fourth month of their age: about which time they have new ones come forth to thrust off their old. By their teeth is their age discerned, for while they are white and sharp, it assureth the youth of a Dog, but when they grow blackish, or dusky, they betoken the elder age.  
The breast of a Dog is narrow and piked, his ventricle small and narrow, for which cause he 
Aristotle. Pliny.  never easeth his bodily excrements without pain, his bowels are like a Lions: he hath a long spleen like a Man, and a Hog: his yard and stones hang outward between his hinder-legs; a base natured cur striketh his tail betwixt his legs; his forelegs bend like the arms of a man, and he useth them in 
Aristotle. Blondus. Pliny.  stead of Arms, having five distinct fingers, commonly called claws upon each foot before, and four upon each foot behind, which also have strait nails upon them, and that which hangeth higher upon the leg is crooked.  
The females, because they bring forth many whelps at a time, have underneath their bellies great 
The parts of a female Dog.  paps, with many speans to suck at, in a double rank or row on both sides, and the generous Bitch's have 12. other but 10. They bear their young within their belly next to the midriff, their fime is dry like a Wolves, and thereby his temperament is known to be hot and dry, considered in itself, but compared with others it varyeth, for to a Man's it is dry; to an Emmets, it is moist: again, in 
Galen.  respect of a Man, it is hot; in respect of a Lion, it is cold.  
The louder and shriller voice of a Dog, is called barking, the lower and stiller, is called whining, 
The voice of Dogs. Pliny.  or fawning. It was a monstrous thing, that a Dog should speak, and a Serpent bark, as it is believed in antiquity both came to pass, when Tarqvinius was driven out of his kingdom. It is not causeless that the barking of Dogs, hath attributed unto it divers qualities, as for a man to dream of the same, presageth some treasonable harm by enemies, so likewise if they fawn and claw upon a man.  
Among the precedent tokens of Caesar's death, they set down in certain Verses, the howling 
Artemidorus.  voices of Owls, the weeping drops of the Ivy tree, and the continual barkings of Dogs, as followeth.  
Tristia mille locis Stygius dedit omina bubo,  
Mille locis lacrymavit ebur—  
Inque foro circumque domos & templa deorum  
Nocturnos ululasse canes, etc.  
The Egyptians signify these things by a Dog, a Scribe, a Prophet, a Spleen, smelling, laughin, and neezing. A Scribe, because as the Dog is silent more than he barketh, so must a perfect Scribe meditate more than he speaketh: for to bark at every one were to pleasure none, and to speak continually, 
Orus. Emblematical description.  were a sign of madness. Again, a Prophet, because a Dog doth most eagerly behold, and admire constantly at holy actions, and so ought the eyes and ears of a Prophet be attendant upon heavenly things. The Spleen, because a Dog hath little or no spleen, and thereof cometh his madness and death; whereof also it cometh that the servants which have the charge of Dogs, being with them in their sickness and latter end, for the most part prove Splenetic. Smelling, Sneezing, and Laughing, because the Splenetic can do none of all these; but of this more afterward.  
The voice of a Dog, is by the learned interpreted a railing and angry speech; whereof cometh Canina facundia among Authors, for railing eloquence. It is the nature of a Dog when he maketh 
The making of urine. Aristotle. Pliny. Albertus.  water, to hold up his leg, if he be above six months old, or have been at procreation; the females do it for the most part sitting, yet some of the generous spirits do also hold up the legs. They ever smell to the hinder parts of one another, peradventure thereby they discern their kind and disposition of each other in their own natures. After they have run a course▪ they relieve themselves by tumbling and rolling to and fro: when they lie down, they turn round in a 
The factions of Dogs for their own ease.  circle two or three times together, which they do for no other cause, but that they may the more commondiously lie round, and from the wind.  
They sleep as doth a man, and therein dream very often, as may appear by their often barking in 
The sleep of Dog●.  their sleep: but it must be diligently regarded of them that love to keep Dogs, that they permit them not to sleep much, especially after their meat when they are young, for as they are very hot, so in their sleep doth their heat draw much pain into their stomach and ventricle. The time of their copulation is for the most part at a year old, yet the females will lust after it at eight months old, 
Their copulation and lyming. Columella.  howbeit they are not to be suffered, because it weakeneth their bodies, and dulleth in them all generosity; therefore after one year they may safely be suffered to come together, and not before. Neither is it material, whether in Summer or Winter, but it is best in the beginning of the Spring, but with this caution, that Whelps of a litter or of one and the same Bitch, be never suffered to couple; for nature rejoiceth more in variety.  
For than they grow salt and begin to be proud; yet in ancient time, for the more ennobling of 
Aristotle.  their race of Dogs, they did not suffer them to engender till the Male were four year old, and the female three; for than would the Whelps prove more strong and lively. By hunting, labour and travel, the males are made more fit for generation, and they prove best which have their sires of equal age. They are not suffered to engender all their life long, but until ten and twelve year old, or rather eight in the male, and six in the female. Yet there have been found which in one and 
Tardinus.  other sex, have continued in procreation till they were twenty year old, but this exceeded all natural reason. When they begin to be proud, if you give them leaven mingled with milk and salt, they will not stray and range abroad. At the time of their copulation, they cleave together for a certain space, as if their hinder parts were glued, and so they are filled at one time. They bear their 
The time of Bitch's whelping and bearing her young. Aristotle.  young the fifth part of the year, that is, about two months and odd days; but this reckoning is not general, for some kinds bear their young three months, and some more. They bring forth many at a time, sometime five, seven, nine, or twelve, for so many cells hath the female in her womb.  
Albertus relateth that he saw a Bitch of the Mastive kind, which brought forth at three litters fifty Whelps, that is nineteen at the first, eighteen at the second, and thirteen at the third: but sometime she bringeth forth but one, which is a good argument to prove that she is filled at the first liming. They are purged of their menstruous fluxes seven or fourteen days before they grow proud, and again, at their time of littering; at other times they suffer none.  
The first they cast forth of their womb is commonly a male, which resembleth the father, 
Aristotle. The first whelp is a male.  the other males and females as it happeneth, (but it is accounted a prodigious thing to litter all males or all females) wherein nature yieldeth an excellent argument of divine providence, for the first born of all kinds hath more resemblance of the father then of the mother. They are also whelped blind, and so remain for nine or ten days, because through their multitude they cannot be 
The blindness of Whelps.  perfected in the dams belly, which doth not happen to beasts which bear single, as Sheep and Goats. They use to carry them up and down in their mouths till they be seven days old, but not afterward, they have milk about five days before their littering. It is not good to preserve the first or second litter, but the third; and after they have littered it is good to give the Bitch Whey and Barley bread, for that will comfort her and increase her milk; and in some places they take Goats milk and seethe in it broken bones of meat, whereby they conceive that the Dam and Whelps are much bettered for that nutriment: there is not any great regard of the nourishment of Dogs, for they will eat much and that often and divers things, except Dog's flesh, for that cannot be so dressed and prepared by the art of man, but they find it out by their nose and avoid it. It is good to let the 
Aelianus. A secret in their food.  Whelps suck two months before they be weaned, and that of their own dam, for it is not so good for them to suck another, and in the mean time exercise them to meat, as Milk, Whey, Bread, and flesh; also from the Spring until the Sun entereth Cancer, at which time it is good to let them grow lean according to the Verses of Nemesian.  
— Consuetam minuisse saginam  
Profuerit, tenuesque magis retinere cibatus,  
Ne gravis articulos depravet pondere molles.  
Nam tum membrorum nexas, nodosque relaxant.  
And afterward when they are six months old amend their idiet again that they may grow strong.  
Tunc rursus miscere sero Corealia done.  
Conveniet, fortemque dari de frugibus escam.  
They will not eat Buckmast wherewithal Hogs grow fat, for that breedeth in them the pain of 
Tardinus.  the head. By eating the excrements of men they incur many diseases: they are mad drunk by the herb Oenutta, as Crows be; they cannot endure Wine, but bread sopped in wine they devour, 
Athenaeus.  dried flesh and bread in Milk is their safest food; if Cummin be now and then mixed in their bread, they are not much troubled with wind in their bellies. If you put a little Oil in their Water to drink or lap, they will prove more able and swift to run. If he refuse and loathe his meat, take a little 
A remedy for loathing meat.  hot bread and give it him before meat, or dip brown bread in Vinegar, and so press and squeeze the liquor thereof into his nose▪ and it will ease him.  
There is much ado to choose a Whelp under the Dam that will prove the best in the litter. 
Of the choice of a generous whelp.  Some observe that which seeth last, and take that for the best; other remove the Whelps from the kennel and lay them several and apart one from the other, then watch they which of them the Bitch first taketh and carrieth into her kennel again, and that they take for the best; or else that which vomiteth last of all. Some again give for a certain rule to know the best, that the same which weigheth least while it sucketh will prove best according to the Verses of Nemesian.  
Pondere nam catuli poteris perpendere vires,  
Corporibusque leves gravibus pernojcere cursu.  
But this is certain that the lighter whelp will prove the swifter, and the heavier will be the stronger. Other make this experiment, first they compass in the Puppies in the absence of the Dam with a little circle of small sticks apt to burn, and stinking rags, than set they them on fire about the 
Tardinus.  whelps, and that Puppy which leapeth over first they take for the best, and that which cometh out last they condemn for the worst. As soon as the Bitch hath littered, it is good to choose them you mean to preserve, and to cast away the refuse; keep them black, or brown, or of one colour; for the spotted are not to be accounted of. And thus much of the outward parts and the choice of Dogs. The manifold attributes of Dogs among all Writers, do decipher unto us their particular 
Of the nature and inward qualities of Dogs.  nature; as that they are called sharp, bitter, fierce, subtle, sounding, bold, eared for attention, affable, swift, speedy, clamorous, wild, faithful, horrible, rough, fasting, cruel, ungentle, unclean, hurtful, biting, filthy, smelling, sent-follower, watchful, mad, hoarse, and quick-nosed; beside many such other both among the Greeks and Latins. And likewise you shall read of many particular Dogs, and their names appellative, both in Greek and Latin, which may be remembered also in this place, to show what reckoning all ages have made of this beast; for it is necessary, that as soon as he beginneth to feed he presently receive a name, such are these, of two syllables or more, as Scylax, Speude, Alke, Rome, Lacon, Acalanthis, Agree, Labros, Hylactor, Alleus, Argus (one of Ulysses' Dogs) Asbolus, Augeas, Aura, Bria, Polis, Bremon, Kainon, Canache, Happarus, ●haron, Chorax, Harpia, Lycitas, Chiron, Lycisca, Arcas, Dromas, Gnome, Eba, Hybris, Hyleus, Maira, Melampus, Orne, Lethargos, Nape; besides infinite other among the ancients; but among the latter writers, Turcus, Niphus, Falco, Ragonia, Serpens, Ichtia, Pilaster, Leo, Lupus, Stella, Fulgur, Bellina, Rubinum, Satinus, and Furia: so that every Nation, and almost every man hath a proper and peculiar name for his Dog, as well as for his Ox.  
There is not any creature without reason, more loving to his Master, nor more serviceable (as 
Of the love of a Dog.  shall appear afterward) then is a Dog, enduring many stripes patiently at the hands of his Master, and using no other means to pacify his displeasure, than humiliation, prostration, assentation, and after beating, turneth a revenge into a more servant and hot love. In their rage they will set upon 
Pliny. Plutarch. Homer. A secret to pacify an angry Dog. Aelianus.  all strangers; yet herein appeareth their noble spirit, for if any fall or sit down on the ground and cast away his weapon, they by't him not; taking that declining for submissive pacification. They meet their Master with reverence and joy, crouching or bending a little, (like shamefast and modest persons:) and although they know none but their Master and familiars, yet will they help any man against another Wild beast. They remember voices, and obey their leaders hissing or whistling.  
There was a Dog in Venice which had been three years from his Master, yet knew him again 
A history of a Dog's memory.  in the Market place; discerning him from thousands of people present. He remembreth any man which giveth him meat: when he fawneth upon a man he wringeth his skin in the forehead. The Dog which is broad faced like a Lion, is most full of stomach and courage; yet the tongue 
Gillius. Kiramides. A secret in the fear of a Dog.  or skin of an Hyaena (by natural instinct) maketh him run away: sometimes they will agree with Wolves, for they have engendered together, and as the Lute strings made of a Wolf and a Lamb cannot agree in music, but one of them will break, so also will a Dogs and a Lambs.  
Aelianus thi●keth that Dogs have reason, and use Logic in their hunting, for they will cast about 
The reason of Dogs.  for the game, as a disputant doth for the truth, as if they should say either the Hare is gone on the left hand, or on the right hand, or strait forward, but not on the left or right hand, and therefore strait forward. Whereupon he runneth forth right after the true and infallible footsteps of the Hare. There was a Dog in Africa in a ship, which in the absence of the Mariners came to a pitcher of oil to eat some of it, and the mouth of the pot being too narrow for his head to enter in (because the pot was not full) he devised to cast flint stones into the vessel, whereby the Oil rose to the top of the Pitcher, and so he eat thereof his fill, giving evident testimony thereby, that he discerned by nature, that heavy things will sink down, and light things will rise up and fly aloft.  
There is a Nation of people in Ethiopia (called Nubae) which have a Dog in such admirable estimation, 
Solinus. Aelianus.  that they give unto him the honour of their King; for they have no other King but he. If he faun, they take him for well pleased; if he bark or fly upon them, they take him for angry: and by his gestures and movings they conjecture his meaning, for the government of their state: giving as ready 
Pliny. Giraldus. The honour done to Dogs.  obedience to his significations, as they can to any lively speaking Prince of the world: for which cause the Egyptians also picture a Dog with a King's robe, to signify a Magistrate. Those people of Egypt also, observe in their religious processions, and gesticulations, dumb-idle-gods, to carry about with them two Dogs, one Hawk, and one Ibis, and these they call four letters: by the two Dogs, they signify the two Hemispheres which continually watch and go over our heads: by the Hawk, the Sun; for the Hawk is a hot creature, and liveth upon destruction: by the Ibis, the face of the Moon; for they compare the black feathers in this bird to her dark part, and the white to her light. Other by the Dogs, do understand the two Tropics, which are (as it were) the two porters of the Sun for the South and North: by the Hawk, they understand the Equinoctial or burning line, because she flieth high: by the Ibis, the Zodiac: and indeed those Painters which could most artificially decipher a Dog (as Nicias) were greatly reverenced among the Egyptians.  
The like folly (or impious beastliness) was that of Galba, who forsook the precedents of his predecessors in stamping their coin with their own image, and imprinted thereupon his 
Coelius.  sealing ring left him by his forefathers, wherein was engraven, a Dog bending upon his female. I know not for what cause, the Star in the midst of Heaven whereunto the Sun cometh about the Calends of July, was termed Canis (a Dog) and the whole time of the appearance of that Star, which is about thirty days, should be called Dog-days; but only because then the heat of the Sun doth torment the bodies of men twice so much as at other times: whereupon they attribute that to the Star (which they call Sirius) which rather is to be attributed to the Sun during that time every year.  
Others fable, that there is another Star close to him (called Orion) who was an excellent hunter, 
Varinus.  and after his death was placed among the Stars, and the Star Canis beside him was his hunting Dog: but by this Star called of the Egyptians, Solachim; and of the Grecians, Astrocynon, cometh that Egyptian Cynic year which is accomplished but once in 1460 years. Unto this Star were offered many sacrifices of Dogs in ancient time, whereof there can be no cause in the world, as Ovid well 
Hesychius. Arnobius.  noteth in these Verses.  
Pro Cane sidereo Canis hic imponitur arae:  
Et quare fiat nil nisi nomen habet.  
As among the Carians, whereupon came the proverb of Caricum Sacrificium, for they sacrificed a Dog in stead of a Goat, and the young puppies or whelps were also accounted amongst the most 
Pliny.  available sacrifices, for the pacifying of their Idol gods.  
The Romans and Grecians had also a custom to sacrifice a Dog in their Lycaean and Lupercal 
Plutarch.  feasts, which were kept for the honour of Pan, who defended their flocks from the Wolf, and this was performed in February yearly, either because that the Dogs were enemies to Wolves, or else for that by their barking, they draw them away in the night time from their City: or else, because they reckoned that a Dog was a pleasing beast to Pan, who was the keeper of Goats: so also the Grecians did offer a Dog to Hecate who hath three heads, one of a Horse, another of a Dog, and the third head in the midst of a wild man: and the Romans to Genetha, for the safe custody and welfare of all their household affairs.  
Their household Gods (called Lar) were pictured and declared to the people sitting in Dogs-skins, and Dogs sitting besides them, either because they thereby signified their duty to defend the house and household: or else as Dogs are terrors to Thiefs and evil beasts, so these by their assistance were the punishers of wicked and evil persons: or rather that these Lares were wicked spirits prying into the affairs of every private household, whom God used as executioners of his wrathful displeasure upon godless men.  
There were Dogs sacred in the Temple of Aesculapius, because he was nourished by their milk; 
Festus. Coelius.  and Jupiter himself was called Cynegetes; that is, a Dog-leader; because he taught the Arcadians first of all to hunt away noisome beasts by the help of Dogs: so also they sacrificed a Dog to Mars, because of the boldness of that creature. To conclude, such was the unmemorable vanity of the Heathens in their gods and sacrifices, as it rather deserveth perpetual oblivion than remembrance, for they joined the shapes of men and beasts together (saith Arnobius) to make gods, 
Arnobius. Gyraldus.  Omnigenumque deum monstra & latrator Anubis, such were their Cynocephali, Ophiocephali, Anubis, Hecate; that is as much to say, as half Men, half Dogs, half Serpents, but generally all Monsters: and for the many imaginary virtues the ancients have dreamt to be in Dogs, they also in many places have given unto them solemn funerals in their hallowed Cemiteries, and after they were dead they ceased not to magnify them, as Alexander, which built a City for the honour of a Dog.  
All this notwithstanding, many learned and wise men in all ages have reckoned a Dog but 
Of dishonour and ignobility of Dogs.  a base and an impudent creature: for the Flamen Dialis of Jupiter in Rome, was commanded to abstain from touching of Dogs, for the same reason that they were prohibited and not permitted to enter into the Castle of Athens, and Isle of Delos, because of their public and shameless copulation: and also that no man might be terrified by their presence from supplication in the Temples. The foolishness of a Dog appeareth in this, that when a stone or other thing is cast at him, he followeth the stone and neglecteth the hand that threw it, according to the saying of the Poet:  
Arripit ut lapidem catulus, morsuque fatigat, 
Marcellus.   
Nec percussori mutua damna facit;  
Sic plerique sinunt vexos elabier hosts,  
Et quos nulla gravant noxia, dente petunt.  
Likewise men of impudent wits, shameless behaviours in taking and eating meat, were called Cynics; for which cause Athenaeus speaketh unto Cynics in this sort, You do not O Cynici lead abstinent and frugal lives, but resemble Dogs: and whereas this fourfooted beast differeth from other creatures in four things, you only follow him in his viler and base qualities, that is, in barking and licence of 
Porphyrius.  railing, in voracity and nudity, without all commendation of men.  
The impudence of a Dog is eminent in all cases to be understood, for which cause that audacious 
Homer. Horace.  Aristogiton son of Cidimachus was called a Dog, and the Furies of ancient time were pictured by black Dogs, and a Dog called Erinnys: Cerberus himself with his three heads signified the multiplicity of Devils; that is, a Lions, a Wolf's, and a fawning Dogs; one for the Earth, another for the Water, and the third for the Air: for which cause Hercules in slaying Cerberus, is said to overcome all temptation, vice and wickedness, for so did his three heads signify. Other by the three heads understand the three times; by the Lion the time present; by the Wolf, the time past; and by the fawning Dog, the time to come.  
It is delivered by Authors, that the root of Oliander, or else a Dog's tooth bound about the arm, do restrain the fury and rage of a Dog: also there is a certain little bone in the left side of a Toad (called Apocynon) for the virtue it hath in it against the violence of a Dog. It is reported by Pliny, that if a live Rat be put into the pottage of Dogs, after they have eaten thereof, they will never bark any more; and Aelianus affirmeth so much of the Weasils' tail cut off from him alive, and carried about a man; also if one carry about him a Dog's heart or liver, or the skin wherein 
Constantius.  Puppies lie in their dams belly (called the Secundine) the like effect or operation is attributed to them against the violence of Dogs.  
There is a little black stone in Nilus about the bigness of a Bean, at first sight whereof a Dog will run away. Such as these I saw at Lions in France, which they called Sea-beans, and they prescribed them to be hanged about a Nurse's neck to increase her milk. But to conclude the discourse of the 
Stobaeus.  baseness of a Dog, those two proverbs of holy Scripture, one of our Saviour Mat. 7. Give not that which is holy to Dogs; and the other of St. Peter, 2 Epistle Chap. 2. The Dog is returned to the vomit; do sufficiently convince, that they are emblems of vile, cursed, railing, and filthy men; which esteem not holy things, but eat up again their own vomits.  
The skins of Dogs are dressed for Gloves, and close Boots, the which are used by such as have 
The use of their parts. Bloudus. Oppianus. The flesh of Dogs eaten.  Ulcerous and swelling Legs or Limbs, for by them the afflicted place receiveth a double relief; first, it resisteth the influent humours; and secondly, it is not exasperated with Woollen. The Turks colour their Dogs tails with red, and it is a custom of Hunters to take Dogs and tie them in the Woods unto trees by their stones, for by crying they provoke the Panther to come unto them.  
It is not to be doubted but that the flesh of Dogs is used for meat in many places, although the opinion of Rasis be true and consonant to reason, that all devouring creatures, as Dogs, Foxes, and Wolves, have no good flesh for meat, because they engender melancholy; and yet Galen thinketh, that it is like to the flesh of a Hare, especially young Whelps were held among the Romans a delicate meat, and were used by their Priests; and among Whelps they attributed most virtue to their flesh which were eaten before they did see, for by them came no evil humour at all, 
Instaurione.  as is often set down in Plautus.  
Peter Martyr and Scaliger do affirm of Cozumella and Lucatana, and other Islands of the new World, that the people there do eat a kind of Dog which cannot bark: These Dogs are vile to look upon like young Kids. The inhabitants of Corsica, which are fierce, angry, wild, cruel, audacious, dissemblers, active and strong, do also feed upon Dogs, both wild and tame: and it is thought that their meat is a little furtherance to their inclination, for such is the natural disposition of Dogs. And Sciltbergerus in the Book of Peregrinations affirmeth also, that the Tartarians in Ibissibur do after the same manner feed upon the flesh of Dogs: from hence it cometh, that men resembling a Dog in a plain forehead and narrow, are said to be foolish; in a smooth and stretched out flatterers; those which have great voices like a Bandog, are strong; they which rail much (like often barking Dogs) are of a doggish, angry disposition. He that hath a great head like a Dog, is witty; he which hath a little head like an Asses, is blockish; they which have fiery eyes like Dogs, are impudent and shameless: thin lips with narrow folding corners, in Dogs 
Admantius.  is a token of generosity, and in men of magnanimity: they whose teeth hang over their canine teeth, are also adjudged railers, and virulent speakers: and as Carnarius observeth, vain glorious braggarts. A wide mouth, betokeneth a cruel, mad, and wicked disposition; a sharp nose, an angry mind; as a round, blunt, and solid Nose, signifieth a Lion's stomach and worthiness. A sharp chin, vain babbling and wantonness; they which are small in their girding stead about their loins, do much love hunting.  
Stobaeus in his wicked discourse or dispraise of Women affirmeth, that the cursed, sharp, smart, curious, dainty, clamorous, implacable and wanton-rowling-eyed Women, were derived from Dogs: and hesiod to amend the matter saith, when Jupiter had fashioned Man out of the earth, he commanded Mercury to infuse into him a Canine mind, and a clamorous inclination: but the Proverb of Solomon Chap. 30. concludeth the excellency of a Dog saying, There be three things which go pleasantly, and the fourth ordereth his pace aright: The Lion which is the strongest among beast, and feareth not the sight of any body: a hunting Dog strong in his loins, a Goat, and a King against whom there is no 
Munsterus.  rising up: by all which is deciphered a good King; for the Lion riseth not against beasts, except he be provoked; the Dog riseth not against his friends, but wild beasts; and the He-goat goeth before his flock like a guide and keeper.   

Of the GREYHOUND, with a narration of all strong and great hunting DOGS.  
AMong the divers kinds of hunting Dogs, the Greyhound or Grecian Dog, called Thereuticos 
The name of a Greyhound.  or Elatica (by reason of his swiftness, strength and sagacity to follow and devour wild beast of great stature) deserveth the first place; for such are the conditions of this Dog, as Plato hath observed, that he is reasonably scented to find out, speedy and quick of foot to follow, and fierce and strong to take and overcome: and yet silent, coming upon his prey at unawares, according to the observation of Gratius;  
Sic Canis illa suos taciturna supervenit hosts.  
Like the Dogs of Acarnania, which set upon their game by stealth. Of these are the greatest Dogs of the world, which in this place are briefly to be remembered.  
These have large bodies, little heads, beaked noses, but flat, broad faces above their eyes, long necks, but great next to their bodies, fiery eyes, broad backs, and most generous stomaches, both 
Oppianus. Their description. Plutarch. Their desire of fit game.  against all wild beasts and men also. Their rage is so great against their prey, that sometimes for wrath they lose their eyesight. They will not only set upon Bulls, Boars, and such like beasts, but also upon Lions, which Mantuan noteth in this verse;  
Et truculentus Helor certare leonibus au●lens.  
The greatest dogs of this kind are in India, Scythia, and Hyrcania, and among the Scythians they 
Countries of Gray-hounds. Generation by Tigers.  join them with Asses in yoke for ordinary labour. The Dogs of India are conceived by Tigers, for the Indians will take divers females or Bitch's, and fasten them to trees in woods where Tigers abide: whereunto the greedy ravening Tiger cometh, and instantly devoureth some one or two 
Aristotle.  of them, if his lust do not restrain him, and then being so filled with meat (which thing Tigers feldom meet withal) presently he burneth in lust, and so limeth the living Bitch's, who are apt to conceive by him: which being performed, he retireth to some secret place, and in the mean time the Indians take away the Bitch's, of whom come these valorous Dogs, which retain the stomach and courage of their father, but the shape and proportion of their mother, yet do they not keep any of the first or second litter, for fear of their Tygrian stomaches, but make them away and reserve 
Pliny.  the third litter.  
Of this kind were the Dogs given to Alexander by the King of Albania, when he was going into 
A history of Alexander's Dogs. Gillius. Aelianus. Pliny. Strabo. Pollux.  India, and presented by an Indian, whom Alexander admired, and being desirous to try what virtue was contained in so great a body, caused a Boar and a Hart to be turned out to him, and when he would not so much as stir at them, he turned Bears unto him, which likewise he disdained, and rose not from his kennel; wherewithal the King being moved, commanded the heavy and dull Beast (for so he termed him) to be hanged up: his keeper the Indian informed the King, that the Dog respected not such Beasts, but if he would turn out unto him a Lion, he should see what he would do.  
Immediately a Lion was put unto him, at the first sight whereof he rose with speed (as if never before he saw his match or adversary worthy his strength) and bristling at him, made force upon him, and the Lion likewise at the Dog; but at the last, the Dog took the chaps or snout of the Lion into his mouth, where he held him by main strength, until he strangled him, do the Lion what he could to the contrary; the King desirous to save the Lion's life, willed the Dog should be pulled off, but the labour of men and all their strength was too little, to loosen those ireful and deep biting teeth which he had fastened. Then the Indian informed the King, that except some violence were done unto the Dog to put him to extreme pain, he would sooner die than let go his hold; whereupon it was commanded to cut off a piece of the Dog's tail; but the Dog would not remove his teeth for that hurt: than one of his legs were likewise severed from his body, whereat the Dog seemed not apalled; after that another leg, and so consequently all four, whereby the trunk of his body fell to the ground, still holding the Lion's snout within his mouth; and like the spirit of of some malicious man, choosing rather to die then spare his enemy. At the last, it was commanded to cut his head from the body, all which the angry Beast endured, and so left his bodiless head hanging fast to the Lion's jaws: whereat the King was wonderfully moved, and sorrowfully repent his rashness in destroying a Beast of so noble a spirit, which could not be daunted with the presence of the King of Beasts: choosing rather to leave his life, then depart from the true strength and magnanimity of mind. Which thing the Indian perceiving in the King, to mitigate the King's sorrow, presented unto him four other Dogs of the same quantity and nature, by the gift whereof he put away his passion, and received reward with such a recompense, as well beseemed the dignity of such a King, and also the quality of such a present.  
Pliny reporteth also, that one of these did fight with singular courage and policy with an Elephant: and having got hold on his side, never left till he overthrew the Beast, and perished underneath him. These Dogs grow to an exceeding great stature; and the next unto them are the Albanian 
Pollux. The Albanian Dogs. Solinus. Seneca.. The Dog's Molosse, or of Crect. Aristotle. Albertus. Varinus.  Dogs. The Arcadian Dogs are said to be generated of Lions. In Canaria, one of the Fortunate Islands, their Dogs are of an exceeding stature.  
The Dogs of Crect are called Diaponi, and fight with wild Boars: the Dogs of Epirus called Chaonides, of a City Chaon, are wonderfully great and fierce; they are likewise called Molossi, of the people of Epirus so termed, these are feigned to be derived of the Dog of Shafalus, the first Greyhound whom stories mention: and the Poets say, that this Greyhound of Shafalus, was first of all fashioned by Vulcan in Monesian brass, and when he liked his proportion, he also quickened him with a soul, and gave him to jupiter for a gift, who gave him away again to Europa, she also to Minos, Minos to Procris, and Procris gave it to Shafalus: his nature was so resistable, that he overtook all that he hunted, like the Teumesian Fox. Therefore jupiter to avoid confusion, turned both the incomprehensible Beasts into stones. This Molos 〈…〉, or Molossus Dog, is also framed to attend the folds of Sheep, and doth defend them from Wolves and Thiefs, whereof Virgil writeth thus:  
Veloces Spartae caetul●s acremque Molossum  
Pasce sero pingui, nunquam custodibus illis  
Nocturnum stabulis furem incursusque luporum  
Aut imparatos a tergo horrebis Iberos.  
These having taken hold, will hardly be taken off again, like the Indian and Persian Dogs, for which cause they are called incommodestici, that is, modi nescii, such as know no mean, which caused Horace to give counsel to keep them tied up, saying:  
Teneant acres lora molossos.  
The people of Epirus do use to buy these Dogs, when they die, and of this kind were the Dogs 
Pollux.  of Scylla, Nicomedes, and Eupolides. The Hyrcanian Dogs are the same with the Indain. The Poeonian, Persian, and Median, are called Syntheroi, that is companions, both of hunting, and fight, as Gratius writeth:  
— Indociliis dat proelia Medus.  
The Dogs of Loeus, and Lacen●, are also very great, and fight with Boars. There are also a kind 
Xenophon. Ctesias. Of people that live upon the milk of Dogs.  of people called Cynamolgi, near India, so called, because for one half of the year they live upon the milk of great Dogs, which they keep to defend their Country from the great oppression of wild cattle, which descend from the Woods and Mountains of India unto them yearly, from the Summer solstice to the middle of Winter, in great numbers or swarms, liee Bees returning home to their Hives and Honeycombs: These cattle set upon the people, and destroy them with their horns, except their Dogs be present with them, which are of great stomach and strength, that they easily tear the wild cattle in pieces, and then the people take such as be good for meat to themselves, and leave the other to their Dogs to feed upon: the residue of the year they not only hunt 
Aelianus.  with these Dogs, but also milk the females, drinking it up like the milk of Sheep or Goats. These great Dogs have also devoured men, for when the servant of Diogenes the Cynic, ran away from 
Aelianus. Dog's devouters of men. Valerius Max.  his master, being taken again and brought to Delphos, for his punishment he was torn in pieces by Dogs. Euripides also is said to be slain by Dogs; whereupon came the proverb Cunos' dike, a Dog's revenge: for King Archelaus had a certain Dog which ran away from him into Thracia, and the Thracians (as their manner was) offered the same Dog in sacrifice, the King hearing thereof, laid a punishment upon them for that offence, that by a certain day they should pay a talon; the people breaking day, suborned Euripides the Poet (who was a great favourite of the Kings) to mediate for them, for the release of that fine: whereunto the King yielded: afterward as the said King returned from hunting, his Dogs straggling abroad, met with Euripides, and tore him in pieces, as if they sought revenge on him, for being bribed against their fellow which was slain by the Thracians. But concerning the death of this man, it is more probable, that the Dogs which killed him, were set on by Aridaeus and Cratenas, two Thessalian Poets, his emulators and corrivals in Poetry, which for the advancement of their own credit, cared not in most savage and barbarous manner, to make away a better man than themselves. There were also other famous men which perished by Dogs, as Actaeon, Thrasus, and Linus; of Thrasus, Ovid writeth thus;  
Praedaque sis illis quibus est Laconia Delos  
Ante diem rapto non adeunda Thraso.  
And of Linus and Actaeon in this manner;  
Quique verecundae speculantem membra Dianae,  
Quique Crotopiaden diripuere Linum.  
Lucian that scoffing Apostate, who was first a Christian, and afterward endeavoured all his wit to rail at Christian Religion, even as he lacerated and rend his first profession, so was he rend in pieces by Dogs; and Heraclitus the Philosopher of Athens, having been long sick, and under the hands of 
Ranisius.  Physicians, he oftentimes anointed his body with Bugils' suet, and on a day having so anointed himself, lying abroad sleeping in the Sun, the Dogs came, and for the desire of the fat tore his body in pieces. I cannot here forget that memorable story of two Christian Martyrs, Gorgonius and Dorotheus, 
Ranis. Text.  which were put to death under Diocletian in the ninth persecution, and when they were dead, their carcases were cast unto hungry Dogs of this kind, kept for such purposes, yet would not the Dogs once so much as stir at them, or come near to touch them; and because we may judge that the ravening nature of these creatures was restrained by divine power: We also read that when Benignus the Martyr, by the commandment of Aurelian, was also thrown alive to be devoured of these Dogs, he escaped as free from their teeth, as once Daniel did from the Lion's den. I may also add unto these the Dogs of Alania and Illyria, called Mastini, who have their upper lips hang over their nether, and look fierce like Lions, whom they resemble in neck, eyes, face, colour, and nails; falling upon Bears, and Boars, like that which Anthologius speaketh of, that leapt into the Sea after a Dolphin, and so perished; or that called Lydia, slain by a Boar; whose Epitaph Martial made as followeth:  
Amphitheatrales inter nutrita magistros  
Venatrix silvis aspera, blanda domi,  
Lydia dicebar, domino fidissima dextro,  
Qui non Erigones mallet habere Canem,  
Nec qui Dictaea Cephalum de gente secutus,  
Lucifer● pariter venit ad astra deae.  
Non me longa dies, nec inutilis abstulit aetas,  
Qualia Dulychio fata fuere cani.  
Fulmineo spumantis apri sum dente perempta,  
Quantus erat Calydon, aut Erymanthe tuus.  
Nec queror, infernas quamvis cito rapta per ●mbras:  
Non potui fato nobiliore mori.  
There be in France certain great Dogs (called Auges) which are brought out of Great Britain, to 
The French Dogs.  kill their Bears, Wolves, and wild Boars; these are singularly swift and strong, and their leaders, the better to arm them against the teeth of other Beasts, cover some of their parts with thick clouts, and their necks with broad collars, or else made of badger's skins. In Gallia Narbon, they call them Limier, and the Polonians call all made Dogs for the Wolf, and such like Beasts, Vislu: and peculiarly for the Bear and Boar, Charzii, for Hares and Fowl, Pobicdnizcii, and Dogs of a middle scantling betwixt the first and the second, Psii.  
Gray-hounds are the least of these kinds, and yet as swift and fierce as any of the residue, refusing no kind of Beast, if he be turned up thereunto, except the Porcupine, who casteth her sharp pens into the mouth of all Dogs. The best Greyhound hath a long body, strong and reasonable 
The qualities and parts of a good Greyhound. Pliny. Xenophori.  great, a neat sharp head, and splendent eyes, a long mouth, and sharp teeth, little ears and thin gristles in them; a strait neck, and a broad and strong breast, his forelegs strait and short, his hinder-legs long and strait, broad shoulders, round ribs, fleshy buttocks, but not fat, a long tail, strong and full of sinews, which Nemesian describeth elegantly in these verses;  
— Sit cruribus altis  
Costarum sub fine decenter prona carinam:  
Renibus ampla satis validis diductaque coras  
Sit rigidis, multamque gerat sub pectore lato,  
Quae sensim rursus sicca se colligat alvo:  
Cuique nimis inblles fluitent in cursibus aures.  
Elige tunc cursu facilem, facilemque recursu,  
Dum superant vires, dum laeto flore juventus.  
Of this kind, that is a way the best to be chosen among the whelps, which weigheth lightest: for it will be soon at the game, and so hang upon the greater beasts hindering their swiftness, until the stronger and heavier Dogs come to help: and therefore besides the marks, or necessary good 
Bellisari●s.  parts in a Greyhound already spoken of, it is requisite that he have large sides, and a broad midriff or film about his heart, that so he may take his breath in and out more easily; a small belly, 
Pollux.  for if it be great, it will hinder his speedy course; likewise that he have long legs; thin and soft hairs; and these must the Hunter lead on the left hand if he be a foot, and on the rig●● hand if he be on Horseback.  
The best time to try them, and train them to their game, is at twelve months old, howbeit some 
The time of reaching a Greyhound.  hunt them at ten months, if they be males, and at eight months, if they 〈◊〉 female; yet is it surest not to strain them, or permit them to run any long course till they be twenty months old, according to the old verse;  
Libera t●●c primum consuescant colla ligari,  
jam cum bis denos Phoebe reparaverit ortus,  
Sed parvos vallis spatio septove novelli  
Nec cursus virtute parem, etc.  
Keep them also in the leam or slip while they are abroad, until they see their course, I mean, the 
Aristotle, Xenophon.  Hare or Deer, and loosen not a young Dog, till the game have been on foot a good season, lest if he be greedy of the prey he strain his limbs till they break. When the Hare is taken, divide some part thereof among your Dogs, that so they may be provoked to speed by the sweetness of the flesh.  
The Lacedaemon Greyhound was the best breed, they were first bred of a Fox and a Dog, and 
The time of engendering.  therefore they were called Alopecides, these admit copulation in the eight month of their age, and sometime in the sixth, and so continue bearing as long as they live, bearing their burden the sixth part of a year, that is, about sixty days, one or two, more or less; and they better conceive, and are more apt to procreation while they are kept in labour, then when they lie idle without hunting. And these Lacedaemon Dogs differ in one thing from all other Dogs whatsoever, for whereas the male 
Pliny. Aristotle.  out-liveth in vulgar Dogs of all Countries the female, in these the female out-liveth the male, yet the male performeth his labour with more alacrity, although the female have the sharper sense of smelling.  
The noblest kind of Dog 〈…〉 or the H 〈…〉 eep ●ome, unless they be led abroad, and seldom bark: 
Albertus.  they are the best which 〈…〉, for which cause they use this artificial invention to stretch their necks; they dig a deep hole in the earth, wherein they set the Gray-hounds meat, who being hungry, thrusteth down his head to take it, but 〈…〉ng it to be pa●● his reach, stretcheth his neck above the measure o● nature, by custom whereof, 〈◊〉 neck is very ●uch lengthened. Other 
An invention to make a Greyhound have a long neck. The diet of a good Greyhound.  place the Greyhound in a ditch, and his meat above him, and so he reacheth upward, which is more probable. It is the property of these Dogs to be angry with the lesser barking Curs, and they will not run after every trifling Beast, by secret instinct of nature, discerning what kind of Beast is worthy or unworthy of their labour, disdaining to meddle with a little or vile creature. They are nourished with the same that the smaller hunting Dogs are; and it is better to feed them with milk then whey. There are of this kind called Veltri, and in Italian, Veltro; which have been procreated by a Dog and Leopard, and they are accounted the swiftest of all other. The Gray-hounds which are most in request among the Germans, are called Windspill, alluding to compare their swiftness with the wind, the same are also called Turkischwind and Hetzhund, and Falco a Falcon, is a common name whereby they call these Dogs. The French make most account of such as are bred in the Mountain of Dalmatia, or in any other Mountains, especially of Turkey; for such have hard feet, long ears, and bristle tails.  
There are in England and Scotland, two kinds of hunting Dogs, and no where else in all the world; the first kind they call in Scotland, Ane Rache, and this is a foot-smelling creature, both of wild Beasts, Birds, and Fishes also, which lie hid among the Rocks; the female hereof in England, is called a Brache. The second kind is called in Scotland, a Sluth-hound, being a little greater than the hunting Hound; and in colour for the most part brown, or sandy-spotted. The sense of smelling is so quick in these, that they can follow the footsteps of thiefs, and pursue them with violence until they overtake them; and if the thief take the water, they cast in themselves also, and swim to the other side, where they find out again afresh their former labour, until they find the thing they seek for: for this is common in the Borders of England and Scotland, where the people were wont to live much upon theft; and if the Dog brought his leader unto any house, where they may not be suffered to come in, they take it for granted, that there is both the stolen goods, and the thief also hidden.   

The Hunting Hound of Scotland called RACHE, and in English a HOUND.  
  

The SLUTH-HOUND of Scotland, called in Germany a SCHLATTHUND.  
  

The English BLOODHOUND.  
WE are to discourse of lesser hunting Dogs in particular, as we find them remembered in any Histories & descriptions, Poets or other Authors, according to the several Countries of their breed and education; and first for the British Dogs, their nature and qualities hereafter you shall have in a several discourse by itself. The Bloodhound differeth nothing in quality from the Scottish Sluth-hound, saving they are greater in quantity, and not always of one and the same colour; for among them they are sometime red, sanded, black, white, spotted, and of such colour as are other Hounds, but most commonly brown or red.  
The virtue of smelling called in Latin, Sagacitas, is attributed to these as to the former hunting Hound, of whom we will first of all discourse, and for the qualities of this sense, which maketh the Beast admirable, Plautus seemeth to be of opinion, that it received this title from some Magicians or sage Wizards (called Sagae) for this ●e saith, speaking of this Beast: ●anem hanc esse quidem 
In Curcul. What smelling or sagacity in Dogs is.  Magis par fuit: nasum aedepol sagax habet: It is also attributed to Mice, not for smelling, but for the sense of their palace or taste; and also to Geese: In a Dog it is that sense which searcheth out and descryeth the rousts, fourms, and lodgings of wild Beasts, as appeareth in this verrse of L 〈…〉 s Andronicus.  
— Cum primis fida Canum vis  
Dirige oderisequos ad certa cubilia canes.  
And for this cause it hath his proper Epithets, as Odora canum vis, promissa canum vis, & naribus ●●●es, & utilis: P●ncianns called this kind Plaudi, for so did Festus before him, and the Germans, Spurhund; and Leidthund, jaghund▪ because their ears are long, thin, and hanging down, and they differ not from vulgar Dogs in any other outward proportion, except only in their cry or barking voice.  
The nature of these is, being set on by the voice and words of their leader, to cast about for the sitting of the Beast, and so having found it, with continual cry to follow after it till it be wearied, without changing for any other; so that sometimes the Hunters themselves take up the Beast, at least wise the Hounds seldom fail to kill it. They seldom bark, except in their hunting chase; and then they follow their game through woods, thickets, thorns, and other difficult places, being always 
Bellisarius.  obedient and attentive to their leaders voice, so as they may not go forward when lie forbiddeth, nor yet remain near to the Hunters, whereunto they are framed by Art and discipline, rather than by any natural instinct.  
The White Hounds are said to be the quickest scented and surest nosed, and therefore best for the Hare: the black ones for the Boar, and the ded ones for the Hart and Roe: but hereunto I cannot agree, because their colour, (especially of the two later) are too like the game they hunt; although there can be nothing certain collected of their colour, yet is the black Hound harder and better able to endure cold, than the other which is white. In Italy they make account of the spotted one; especially white and yellowish, for they are quicker nosed: they must be kept tied up 〈◊〉 they hunt, yet so as they be let loose now and then a little to ease their bellies, for it is necessary that their 〈…〉 be kept sweet and dry.  
It is questionable how to discern a Hound of excellent sense, (yet as Blondus saith) the square 
The choice of a Hound of the best nose.  and flat nose is the best sign and index thereof: likewise a small head, having all his legs of equal length, his breast not deeper than his belly, and his back is plain to his tail, his eyes quick, his ears long hanging, but sometimes stand up: his tail nimble, and the beak of his nose always to the earth, and especially such as are most silent or bark least.  
There are some of that nature, who when they have found the Beast they will stand still until their 
Xenophon. Omni Bonus. Oppianus.  Hunter come, to whom in silence by their face, eye, and tail, they show their game. Now you are to observe the divers and variable disposition of Hounds in their finding out of the Beast: some, when they have found the footsteps go forward without any voice or other show of ear or tail. Again, another sort, when they have found the footings of the Beast, prick up their ear a little, but either bark, or wag their tails; other will wag their tail, but not move their ears, other again wring their faces, and draw their skins through over much intention, (like sorrowful persons) and so follow the sent, holding the tail immovable.  
There be some again, which do none of these, but wander up and down, barking about the surest marks, and confounding their own footsteps with the Beasts they hunt, or else forsake the way, and so run back again to the first head; but when they see the Hare, they tremble and are afraid, not daring to come near her, except she run away first: these with the other, which hinder the cunning labours of their colleagues, trusting to their feet, and running before their betters, deface the best mark, or else hunt counter (as they term it) take up any false sent for the truth, or which is more reprehensible, never forsake the high ways, and yet have not learned to hold their peace: unto these also you may add those which cannot discern the footings or pricking of the Hare, yet will they run speedily when they see her, or else at the beginning set forth very hot, and afterward tire, and give over lazily; all these are not to be admitted into the kennel of good Hounds.  
But the good and approved Hounds on the contrary, when they have found the Hare, make show thereof to the Hunter, by running more speedily, and with gesture of head, eyes, ears, and tail, winding to the Hares muse, never give over prosecution with a gallant noise, no not returning to their leaders, lest they lose advantage: they have good and hard feet, and are of stately stomaches, not giving over for any hate, and fear not the rocks or other mountain places, as the Poet expresseth:  
Quae laus prima canum? quibus est audacia praeceps:  
Quae nunc elatis rimantur naribus auras:  
Et perdunt clamore feram, dominumque vocando  
Insequitur tumulosque canis camposque per omnes.  
Venandi sagax virtus viresque sequendi,  
Et nunc demisso quaerunt vestigia rostro.  
Increpitant quem si collatis effugit armis,  
Noster in arte labor positus, spes omnis in illa, etc.  
And therefore also it is good oftentimes to lead the Hounds to the Mountains for exercise of their feet, when you have no Hare or other Beast.  
And whereas the nature of this Hare is, sometimes to leap and make heading, sometimes to tread softly, without any great impression in the earth, or sometimes to lie down and ever to leap or jump out & in to her own form or sitting, the poor Hound is so much the more busied and troubled to retain the small savour of her footings which she leaveth behind her: for this cause also it is to 
The best time of hunting.  be noted, that the Hound must be holp not only with the voice, eye, and hand of the Hunter, but also with a seasonable time, for in frosty weather the savour congealeth and freezeth with the earth, so as you cannot hunt with any certainty until the thaw thereof, or till the Sun arise.  
Likewise if rain fall betwixt the going of the Hare and the hunting time, you cannot hunt till the water be dried up, for the drops disperse the sent of the Hare, and the dry weather recollecteth it again. The Summer time also is not for hunting, by reason the heat of the earth consumeth the savour, and the night being then but short, the Hare traveleth but little, feeding only in the evening and morning. Likewise the fragrancy of every green herb yieldeth such a savour, as doth not a little obliterate, and oversway the savour of the Beast: and therefore Aristotle in his Wonders, showeth that in Aetna in the Summer time, there are such plenty of sweet smelling flowers, especially of Violets, which overcome the nostrils of the Hounds, so as in vain they follow the Hare. The best time therefore for hunting with these Hounds is the Autumn or fall of the leaf, because that 
The first training of Hounds.  then the odours of herbs are weakened, and the earth barer than at other times. The best manner to teach these Hounds, is to take a live Hare and trail her after you upon the earth, now one way, now another; and so having drawn it a convenient space, hide it in the earth; afterward set forth your Hound near the trail, who taking wind, runneth to and fro near the woods, fields, pastures, path-ways, and hedges, until he find which way the Hare is gone, but with a soft and gentle pace, until at length coming near the lodged Hare, he mendeth his pace, and bestirreth himself more speedily, leaping upon his prey like some Serpent, or as an arrow shot out of a Bow, and so tearing it in pieces or killing it with joy, loadeth himself with his conquest, and bringeth it to his Master with triumph, who must receive both Dog and it, with all tokens of love into his own bosom, which thing caused Nemesian to write thus;  
Quae fre●a si Morinum dubio refluentia ponto,  
O quanta est merces, & quantum impendia supra  
Si non ad speciem menturosque decores  
Protinus, haec una est catulis jactura Britannis.  
— Diversa Britannia mittit  
Veloces, nostrique orbis venatibus aptos.  
There are divers Country Dogs like unto these, as the Geloni and Gnosii, which caused Ovid to 
Of the Hounds of sundry Countre●s.  reckon and call Ichnobates one of Actaeon's Dogs Gnosius: whom Oppianus compareth to the Polypus fish, which smelling in the waters the leaves of Olives, by the scent is drawn to the land to eat them. The Spanish Dogs whom the French call Espagneulx, have long ears, but not like a Braches, and by their noses hunt both Hares and Coneys, they are not rough, but smooth haired. The Tuscan Dogs are commended by Nemesian; notwithstanding, they are not beautiful to look upon, having a deep shaggy hair, yet is their game not unpleasant.  
Quin & Tuscorum uon est extrema voluptas  
Saepe Canum: forma est illis licet obsita villo, etc.  
Haud tamen injucunda dabunt tibi munera praedae, etc.  
Atque etiam leporum secreta cubilia monstrant.  
The Vmbrian Dog is sharp nosed, but fearful of his sport, as Gratius expresseth.  
— Aut exigit Umber  
Nare sagax e calle feras,  
At fugit adversus idem quos efferent hosts  
Tanta foret virtus; & tantum vellet in armis.  
The Aetolian Dogs have also excellent smelling noses, and are not slow or fearful, whom Gratius expresseth as followeth:  
At clangore citat, quos nondum conspicit apros,  
Aetola quaeounque Canis de stirpe (malignum  
Officium) &c.—  
Seu frustra nimius properat furor,  
Mirum quam celeres & quantum nare metentur:  
The French Dogs are derived or propagated of the Dogs of Great Britain, and are swift and quick scented, but not all, for they have of divers kinds, as Gratius expresseth in these words;  
Magnaque diversos extollit gloria Celtas.  
They are very swift, and not sharp nosed, wherefore they are mingled in generation with the Vmbrian Dogs, and therefore he celebrateth in many verses, the praise of the first Hunter (as he taketh him.) Hagno Baeonius and his Dog Metagon, and afterward the Dog Petronius: but it may be, that by Metagon, he meaneth the Dogs of Lybia, because there is a City of that name: and by Petronius the Dogs of Italy, for Petronia is a river that falleth into Tiber.  
The Grammarians call a Dog engendered of a Hound, and an ordinary French Dog, Vertagus, a Tumbler: because he setteth himself to hunting, and bringeth his prey to his Master, whereupon Martial made this Distichon:  
Non sibi, sed Domino venatur vertagus acer,  
Illaesum leporem qui tibi dente seret.   

The WATER SPAGNEL.  
Such be also other smelling Dogs, called in the Germane tongue (Lochundle) that is, Terriars or Beagles: these will set upon Foxes and Badgers in the earth, and by biting expel them out of their dens; whereof Aristotle reporteth a wonder, that one of them followed a Fox under the ground in Boeotia, and there made so great a noise by barking, that the Hunters went also into the Cave, where they saw many strange things which they related to the chief Magistrate.  
Unto all these smelling Dogs, I may also add the water Spagnel, called in French, Barbeti; and in Germany (Wasserhund:) who is taught by his Master to seek for things that are lost, (by words and tokens) and if he meet any person that hath taken them up, he ceaseth not to bay at him, and follow him till he appear in his Master's presence. These also will take waterfowl, and hunt Otters and Beavers, (although Hounds also will do the same) and watch the stroke of a Gun when the fowler shooteth, and instantly run into the water for the dead fowl, which they bring to their Master. They use to shear their hinder parts, that so they may be the less annoyed in swimming; whose figure is in the bottom of the former page described.  
Nare sagax alius, campisque undisque volucres  
Quaerit, & aduncus huc indefessus & illin. 
Stroza.   
Discurrit.—   

Of the mixed kind of Dogs calleed in English MANGRELS or MONGRELS.  
THose we call Mangrels, which though they be on both sides propagated by Dogs, yet are they not of one kind: for as once Dogs coupled with Asses, Leopards, Lions, Tigers, Apes, or any such Beasts, according to the old Verse;  
Cani congeneres Lupus, Vulpes, Hyaena, Tigris.  
So now it is ordinary for the Greyhound to couple with the Mastive, the Hound with the Greyhound, the Mastive with the Shepherd's Dog, and the Shepherd's Dog with any other Cur or Beagle: of these kinds we will now speak in order. And it is not to be omitted, that this commixtion of kinds have been invented by Hunters for the amendment of some natural fault, or defect they found in the Monophyli, that is, one single kind, and so hereby they added some qualities to their kind which they wanted before either in strength of body, or craft of wit: for they derive both of these from their Sires, wherefore Oppianus declareth, that in the commixtion of Dogs, the Ancients 
Commixtion of kinds in procreation. Pliny.  coupled together these kinds, the Arcadians with the Eleians, the Cretensians with the Paeonians, the Garians with the Thracians, the Lacedæmonians with the Tyrrhenian, the Sarmatian with the Iberian, and the Gallican Dogs with the Vmbrian, because they want the quick sense of smelling: according to these verses:  
Quondam inconsultis mater dabit Vmbrica Gallis  
Sensum agilem, traxere animos de parte Gelonae  
Hyrcano & vanae tantum Calydonia linguae  
Exibit vitium patre emendata Molosso.  
These Dogs so generated are peculiarly termed in Greek, Hybris, and Hybrida, as Porphyrius, writeth. The French Wolves were wont to have a Dog for their Captain or Leader, and it is ordinary for Wolves and Dogs to couple together, as by experience it hath been observed: And it is certain, that Mastive Dogs had their first beginning from this copulation, wherefore Virgil calleth one of these Dogs Lycisca.  
— Referensque lupum torvo ore Lycisca.  
The Dogs which are bred of Thoes, are commended for their rare qualities and understanding parts in the time of Wars, by Hagnon Boeotius in these verses;  
Hic & semiferam thoum de sanguine prolem  
Seu norit voces, seu nudi ad pignora martis  
Et subiere astu, & parvis domuere lacertis  
Vulpina specie.—  
The Dogs of Hyrcania do of themselves run into the Woods, (like adulterers) and seek out the Tigers to engender with them, which thing Gratius remembreth elegantly in many verses:  
— Vltroque gravis succedere Tigri  
Ausa canis, majore tulit de sanguine foetum,  
Excutiet silva magnus pugnator adepta.  
In the rank of these Mangrels, I may add in the next place those Dogs, called by the Grecians, 
Of Dog's defenders and attenders on men. Blondus. Aelianus.  Symmaschi, and Somatophylakes, because they attended upon men in their travels and labours to defend them, and are taught to fight for them, both against men and other beasts; wherein they are as ready to take knowledge of violence offered to their Master, and also to revenge or hinder it, as a reasonable creature can be. These are called of the Latins, Canes socii defensores, sociable Dogs; of which there be two sorts, the first, is lesser, being of rough and long curled hair, his head covered with long hair, of a pleasant and tractable disposition, never going far from his Master, such was the Dog of Tobit, and the Dog of Godrus the Poet, called Chiron, whereof juvenal maketh mention; whose benevolence and ready mind toward their keepers and nourishers may appear by this story of Colophonius.  
Upon a season, he with a Servant; and a Dog, went to a certain Mart to buy Merchandise, and 
A history of the rare trust of a Dog, and care to keep his Master's goods. Tzetzes.  as they traveled, his Servant which carried the purse, diverted a little out of the way, to perform the work of nature, and the Dog followed him: which being done, he forgot to take up the Purse of money that had fallen from him to the ground in that place, land so departed; the Dog seeing the purse, lay down beside it, and stirred not a foot; afterward the Master and man went forward, missing their Dog, and not their money, until they came to their Mart or Fair, and then for want of money were constrained to return back again without doing any farther thing: wherefore they resolved to go back again the same way they came, to see if they could hear of their money, and at last when they came to the place where the servant had left the purse, there they found both Dog and money together; the poor Cur scarce able to see or stand for hunger: when he saw his Master and the servant come unto him, he removed from the earth, but life not able to carry any longer in his body, at one and the same time in the presence of his friends and nourishers he also died, and took of them both his last farewell, through the faithful custody of their forgotten goods; for which it is apparent, that one part of their faithful disposition is, to keep their nourishers goods committed unto them, as shall be afterward more at large manifested.  
Their watchful care over their Masters may appear also by these stories following, for the Dogs 
Aelianus. Tzetzes.  of Xantippus followed their Master to the Ship, at what time he was forewarned by the Oracle to depart out of Athens, by reason of the Persians war in Greece, and so they sailed with him to Salamine; and as they sailed by the way he commanded one of them to be cast into the Sea, who continued swimming after the Ship until he died, for which cause his Master buried him.  
When Gelon the Syracusan, in his sleep had a fearful dream, that he was strucken with fire from Heaven, and with impression of fear, cried out very lamentably: his Dog lying beside him, and 
Asclepiades. Aelianus. Pollux.  thinking that some peril or thief was doing violence to his Master, he presently leapt up to the bed, and with scratching and barking awaked him, and so was he delivered from a horrible fear, by the barking of his Dog.  
The Tyrians which have the best and the first purple in the world, are said in History to have it by the first occasion of Hercules Dog. Hercules falling in love with a Nymph called Tyro, and travelling toward her with his Dog, he saw the purple fish creeping upon a stone, the hungry Dog caught the fish to eat it and having devoured it, his lips were all died or coloured with the same: when the Virgin Nymph saw that colour upon the Dog's lips, she denied the love of Hercules, except he could bring her a garment of that colour, whereupon the valiant man knowing by what occasion the Dog's lips received such a tincture, went and gathered all the purple fishes and worms he could find, and pressing their blood out of them, therewithal coloured a garment, and gave it to the Nymph; for reward whereof, he possessed the Virgin, being by this means the first inventor of the Phoenician tincture.  
Among these are to be remembered those loving Dogs, who either have fought for their Masters 
Of fight Dogs, defending Men. Aelianus. Tzetzes.  and so defended them, or else declared them that murdered their keepers, or that which is more admirable, leapt into the burning fires which consumed the dead bodies of their nourishers. Such an one was the Dog of Calvus, who being slain in a certain civil War at Rome, and his enemies coming about him to cut off his head, his poor Dog interposed his body betwixt the blows, and would not suffer any foe once to touch his Master's carcase, until by more than six hundred soldiers the Dog was cut in pieces, so living and dying a most faithful companion and thankful friend to him that fed him.  
The like was in a Dog of Darius the last King of the Persians, after he was slain by Besus and Narbazanes in the battle against Alexander, & so did the Dog of Silanien fight for his Master against thiefs, 
Pliny.  and when he was slain, he departed not from the body, but kept it warily from Dogs, Birds, or wild Beasts, sitting upon his privy parts, and covering them until the Roman Captains came and buried it.  
But most admirable was the love of a certain Dog to his Master punished with death, for the fact 
Tzetzes.  against Germanicus. Among other, this Dog would never go from the prison, and afterward when his Masters dead body was brought in the presence of many Romans, the Cur uttered most lamentable and sorrowful cries; for which cause one of the company threw unto him some meat, to see if that would stop his mouth, and procure silence: but the poor Dog took up the meat, and carried to his master's mouth, not without the singular passion of the beholders: at last the body was taken up and cast into the river Tiber, the poor Dog leapt in after it, and endeavoured by all the means his weakness could afford, to keep it from sinking, in the presence of an innumerable multitude, which without tears could not look upon the loving care of this brute beast.  
The Dogs of Gelon, Hieron, Lysimachus, Pyrrhus King of Epirus, Polus the Tragedian, and Theodorus, leapt into the burning fires which consumed their masters dead bodies. Nicias a certain Hunter going abroad in the Woods, chanced to fall into a heap of burning coals, having no help about him but his Dogs, there he perished, yet they ran to the high ways, and ceased not with barking and apprehending the garments of passengers, to show unto them some direful event: and at last one of the travellers followed the Dogs, and came to the place where they saw the man consumed, and by that conjectured the whole story. The like did the Dogs of Marius Caesarinus, for by howling they procured company to draw him out of a deep Cave, whereinto he was fallen on Horse-hack, and had there perished (being alone) except his Hounds had released him. But that 
Dog's detectors of murders.  Dogs will also bewray the murderers of their friends and masters, these stories following, may evidently manifest.  
As King Pyrrhus by chance traveled in his Country, he found a Dog keeping a dead corpse, and 
Plutarch.  he perceived that the Dog was almost pined, by tarrying about the body without all food, wherefore taking pity on the beast, he caused the body to be interred, and by giving the Dog his belly full of meat, he drew him to love him, and so led him away: afterward as Pyrrhus mustered his soldiers, and every one appeared in his presence, the Dog also being beside him, he saw the murderers of his master, and so not containing himself, with voice, tooth, and nail, he set upon them: the King suspecting that which followed, examined them if ever they had seen or known that Dog, they denied it, but the King not satisfied, charged them that surely they were the murderers of the Dog's Master, (for the Dog all this while remained fierce against them) and never barked before their appearance, at the last their guilty consciences broke forth at their mouths and tongues end, and so confessed the whole matter.  
The like was of two French Merchants which traveled together, and when they came into a certain 
Blondus.  Wood, one of them rose against the other for desire of his money, and so slew him and buried him. His Dog would not depart from the place, but filled the Wood with howl and cries; the murderer went forward in his journey, the people and Inhabitants near the said Wood, came and sound both the murdered corpse, and also the Dog, which they took up and nourished till the Fair was done, and the Merchants returned, at which time they watched the high ways, having the Dog with them, who seeing the murderer, instantly made force at him without all provocation, as a man would do at his mortal enemy; which thing caused the people to apprehend him, who being examined, confessed the fact, and received condign punishment for so foul a deed.  
To conclude this discourse with one memorable story more out of Blondus, who relateth that there was a certain woman near Paris, who was beloved of two young men; one of them on a day took his staff and his Dog, and went abroad (as it was thought, of purpose to go to his love) but it happened that by the way he was murdered and buried, and the Dog would not depart from the grave of his Master: at the last, he being miss by his father and brethren, one of them went also to seek him, and see what was become of him, and so seeking, found the Dog lying upon his grave, who howled pitifully when he saw his Master's brother: the young man caused the ground to be opened, and so found the wounded corpse of his brother, which he brought away, and caused to be buried till the murderer could be described: afterward in process of time, the Dog in the presence of the dead man's brethren espied the murderer, and presently made force upon him very eagerly; which the brethren suspecting, apprehended him, and brought him before the Governors of the City, who examining him with all the policies they could invent, what should be the occasion, why the Dog should so eagerly fly upon him at all times, whensoever he was brought into his presence, could not get any confession of the fact from him: then the Magistrate adjudged, that the young Man and the Dog should combat together.  
The Dog was covered with a dry sod skin in stead of armour, and the murderer with a spear, and 
A combat.  on his body a little thin linen cloth, both came forth to fight, and so the man presently made force at the Dog, who leaping up to the face of the murderer, took him fast by the throat, and overthrew him, whereat the wretch amazed, cried out, saying, take pity on me you reverend Fathers, and pull off the Dog from my throat, and I will confess all; the which they performed, and he likewise declared the cause and manner of the whole murder, for which thing he was deservedly put to death. And thus far of the lesser sociable Dogs, now followeth the second kind of the greater.  
The greater sociable Dogs of defence are such as soldiers use in wars, or else are accustomed to 
Blondus. The greater sociable Dogs or defenders.  keep houses or cattle. This kind aught to be horrible, fierce, strange and unacquainted with all, except his Master, so that he be always at daggers drawing, and ready to fight with all which shall but lay their hands upon him, for which cause he ought to be instructed from his littering or infancy by art or continual discipline, to supply in him the defects of nature: let him be often provoked to wrath by boys, and afterward as he groweth, let some stranger set upon him with weapon, as staff or sword, with whom let him combat till he be wearied, and then let him tear some piece of the provokers garment, that so he may depart with a conceit of victory; after the fight tie him up fast, and suffer him not to straggle loóse abroad, but feed him thus tied up, so shall he is short time prove a strong defender, and eager combatant against all men and beasts which come to deal with him. Of this sort they nourish many in Spain, and in other places.  
Such an one was the Dog of Phesaeus the Tyrant of Thessaly, being a very great and fierce Beast, 
Blondus. Of descending Dogs.  and hurtful to all, except them who fed him daily. He used to set this Dog at his chamber door to watch and guard him when he slept, that who so ere was afraid of the Dog, might not approach near without exquisite torments. Augeas gave one of these to the Poet Eupolis, who taught him by many signs and gestures for the love of his meat, to observe his servant Ephialtes, if at any time he stole money from him. And at the last, the wily Dog observed the servant so narrowly, that he found him robbing his Master's coffers: wherefore he instantly fell upon him and tore him in pieces. The which Dog afterward died for sorrow of his Master's death; whereupon Aelianus saith, that the place of his death in Aegina was called the place of mourning, to the day of his writing.  
Nicomedes King of Bythinia, had one of these Molossian great Dogs, which he nourished very tenderly, 
Tzetzes. A 〈…〉 s.  and made it very familiar with himself: it fell out on a time, that this King being in dalliance with his wife Ditizele, in the presence of the Dog, and she again hanging about the King's neck, kissing and provoking him to love with amorous gestures, the Dog thinking she had been offering 
〈◊〉 c 〈…〉 murthe 〈…〉 a Queen by a Dog.  some violence to his master the King, presently flew upon her, and with his teeth pulled her right shoulder from her body, and so left the amorous Queen to die in the arms of her loving Husband: which thing caused the King to banish the Dog for ever out of his sight, for sorrow whereof he soon after died; but the Queen was most nobly buried at Nicomedia in a golden Sepulchre: the which was opened in the reign of the Emperor Michael, son of Theophilus, and there the woman's body was found whole and not putrefied, being wrapped in a golden vesture, which taken off, and tried in a furnace, yielded above an hundred and thirteen pounds of pure gold.  
When a Dragon was setting upon Orpheus, as he was occupied in hawking, by his Dogs his life was saved, and the Dragon devoured. And when Caelius one of the Senators of Placentia being sick, was set upon by certain lewd fellows, he received no wound till his Dog was slain.  
There was never any thing more strange in the nature of Dogs, then that which happened at 
A most memorable story of the Dogs of Rhodes.  Rhodes besieged by the Turk, for the Dogs did there discern betwixt Christians and Turks; for towards the Turks they were most eager, furious, and unappeasable but towards Christians, although unknown, most easy, peaceable and placidious, which thing caused a certain Poet to write thus:  
His auxere fidem quos nostro fulva sub aere  
Arva & Carpathii defendit littora ponti.  
Pectora thoracum tunica sacrumque profano  
Miratur, nutrit que Rhodes, custodibus illis  
It noctes animosa Phalanx innexa trilici  
Seligit, & blande exceptum deducit ad Vrbem.  
There were two hundred of these Dogs which brought the King of Garamants from banishment, rescuing him from all that resisted. The Colophonian and Castabalensian, or Caspian Dogs fought in all 
Aelianus. Textor. Pliny. Pet. Martyr. Deserved punishment of unnatural copulation.  their battles: so likewise the Cimbrian, Hyrcanian, and Magnesian Dogs: these also the Spaniards used in India, to hunt out the naked people, falling upon them as fiercely as ever they would upon Boars, or other wild Beasts, being pointed unto by their leaders finger. And for this cause was it, that Vaschus the Spaniard caused Pae 〈…〉 an Indian Lord, and three other his wicked companions to be cast unto Dogs for their unnatural lust: but the Inhabitunts of Caramair and Carib, do drive astay the Dogs, for through their admirable activity in casting darts, they pierce the Dogs ere ever they come near them with poisoned arrows. And thus much for the great warlike defensive Dogs.  
In the next place followeth the Shepherd's Dog, called by Virgil, Pecuarius Canis: and this cannot 
The Shepherds Dog.  properly be termed a dumb keeper; for there is no creature that will more stir, bark, and move noise, than one of these against thief or wild beast. They are also used by Herdsmen, Swineherds, and Goatheards, to drive away all annoyances from their cattle, and also to guide & govern them, in executing their master's pleasure upon signs given them, to which of the straggling Beasts they ought to make force. Neither is it requisite that this Dog be so large or nimble as is the Greyhound, which is appointed for Deer and Hares.  
But yet that he be strong, quick, ready, and understanding both for brawling and fight, so as he may fear away and also follow (if need be) the ravening Wolf, and take away the prey out of his mouth; wherefore a square proportion of body is requisite in these Beasts, and a tolerable lightness of foot, such as is the Village Dog, used only to keep houses, and hereof also they are the best, who 
Columella.  have the greatest or loudest barking voices, and are not apt to leap upon every stranger or beast they see, but reserve their strength till the just time of employment.  
They approve also in this kind above all other, the white colour; because in the night time they 
Blondus.  are the more easily discerned from the Wolf, or other noisome beast; for many times it falleth out, that the Shepherd in the twilight, striketh his Dog instead of the Wolf: these aught to be well 
Fronto.  faced, black or dusky eyes, and correspondent nostrils of the same colour with their eyes, black ruddy lips, a crooked camoyse nose, a flat chap with two great broochs, or long strait sharp teeth growing out thereof, covered with their lips, a great head, great ears, a broad breast, a thick neck; broad and solid shoulders, strait legs, yet rather bending inward then standing outward; great and thick feet, hard crooked nails, a thick tail which groweth lesser to the end thereof, then at the first joint next the body, and the body all rugged with hair, for that maketh the Dog more terrible; and then also it is requisite that he be provided of the best breed, neither buy him of a Hunter (for such an one will be gone at the sight of a Deer or Hare) nor yet of a Butcher, for it 
Strabo.  will be sluggish; therefore take him young, and bring him up continually to attend Sheep, for so will he be most ready that is trained up among Shepherds.  
They use also to cover their throat and neck with large broad collars, pricked through with nails, 
Varro. Fronto. The love of Dogs to the cattle they attend.  for else if the wild beast bite them in those places, the Dog is easily killed: but being bitten at any other place he quickly avoideth the wound. The love of such to the cattle they keep is very great, especially to Sheep; for when Publius Aufidius Pontianus, bought certain flocks of Sheep in the farthest part of Vmbria, and brought Shepherds with him to drive them home; with whom the dogs went along unto Heraclea, and the Metapontine coasts, where the drovers left the cattle; the Dogs for love of the Sheep yet continued and attended them, without regard of any man, and foraged in the fields for Rats and Mice to eat, until at length they grew weary and lean, and so returned back again unto Vmbria alone, without the conduct of men, to their first Masters, being many day's journey from them.  
It is good to keep many of these together, at the least two for every flock, that so when one of them is hurt or sick, the herd be not destitute; and it is also good to have these male and female, yet some use to geld these, thinking that for this cause they will the more vigilantly attend the flock: howbeit I cannot assent hereunto, because they are too gentle and less eager when they want their stones. They are to be taken from their Dam at two month's old, and not before: and it is not good to give them hot meat, for that will increase in them madness, neither must they taste any of the dead carcases of the cattle, lest that cause them to fall upon the living; for when once they have taken a smatch of their blood or flesh, you shall seldom reclaim them from that devouring appetite. The understanding of these Shepherd's Dogs is very great, (especially in England) for the Shepherds will there leave their Dogs alone with the flocks, and they are taught by custom, to keep the Sheep within the compass of their pasture, and discern betwixt grass and Corn, for when they see the Sheep fall upon the Corn, they run and drive them away from that forbidden fruit of their own accord; and they likewise keep very safely their Master's garments and victuals from all annoyance until their return. There is in Xenophon a complaint of the Sheep to the Shepherds concerning these Dogs: We marvel (said the Sheep) at thee, that seeing we yield thee milk, Lambs, and Cheese, whereupon thou feedest; nevertheless thou givest unto us nothing but that which groweth out of the earth, 
A pretty fable of the Sheep and the Dog.  which we gather by our own industry; and whereas the Dog doth none of all these, him thou feedest with thine own hand, and bread from thine own trencher. The Dog hearing this complaint of the Sheep, replied, That his reward at the Shepherd's hand was just, and no more than he deserved, for (said he) I look unto you, and watch you from the ravening Wolf, and pilfering Thief, so as if once I forsake you, than it will not be safe for you to walk in your Pastures, for peril of death: whereunto the Sheep yielded, and not replied to the reasonable answer of so unreasonable a beast; and this complaint you must remember was uttered when Sheep could speak, as well as men, or else it noteth the foolish murmuring of some vulgar persons, against the chief Ministers of state, that are liberally rewarded by the Princes own hands, for their watchful custody of the Commonwealth. And thus much for the Shepherds Dog.   

Of the VILLAGE-DOG, or HOUSEKEEPER.  
THis Village Dog ought to be fatter and bigger than the Shepherd's Dog, of an elegant, square and strong body, being black coloured, and great mouthed, or barking bigly, that so he may 
The colour of this Dog.  the more terrify the Thief, both by day and night, for in the night the beast may seize upon the robber before he discern his black skin, and therefore a spotted, branded, party coloured Dog is not approved. His head ought to be the greatest part of his body, having great ears hanging down, and black eyes in his head, a broad breast, thick neck, large shoulders, strong legs, a rough hair, short tail, and great nails: his disposition must not be too fierce, nor yet too familiar, for so he will faun upon the Thief as well as his Master's friend. Yet is it good that sometime he rise against the household servants, and always against strangers, and such they must be as can wind a stranger afar off, and descry him to his Master by barking as by a watchword, and setting upon him, when he approacheth near if he be provoked. Blondus commendeth in this kind, such as sleep with one eye open and the other shut, so as any small noise or stir wake and raise him. It is not good to keep many of these cursed Dogs together, and them few which be kept must be tied up in the day time, that so they may be more vigilant in the night when they are let loose. There are of this kind which Mariners 
Of Mariner's Dogs on shipboard.  take with them to Sea, to preserve their goods on Shipboard, they choose them of the greatest bodies and loudest voice, like the Croatian Dog, resembling in hair and bigness, and such asare very watchful, according to the saying of the Poet:  
Exagitant & lar, & turba Diania fures,  
Pervigilantque lares, pervigilantque Canes.  
And such also they nourish in Towers and Temples; in Towers, that so they may descry the approaching 
Vegetius.  enemy when the Soldiers are asleep; for which cause, Dogs seen in sleep, signify the careful and watchful wise, servants, or Soldiers, which foresee dangers and preserve public and 
Artemidorus.  private good.  
There was in Italy a Temple of Pallas, wherein were reserved the axes, instruments, and armour 
Aristotle. Gyraldus. Dog's keepers of Temples. ●ion Chryso.  of Diomedes and his Colleagues, the which Temple was kept by Dogs whose nature was (as the Author saith) that when Grecians came to that Temple, they would faun upon them as if they knew them; but if any other Countrymen came, they showed themselves wild, fierce, and angry against them. The like thing is reported of a Temple of Vulcan in Aeina, wherein was preserved a perpetual and unquenchable fire, for the watching whereof, were Dogs designed; who would faun and gently flatter upon all those which came chastely and religiously to worship there, leading them into the Temple like the familiars of their God; but upon wicked and evil disposed lewd persons, they barked and raged, if once they endeavoured so much as to enter either the Wood or Temple; but the true cause hereof was, the imposture of some impure and deceitful, unclean, diabolical spirits. And by the like instinct, Scipio Africanus was wont to enter into the Capitol, and command the Chapel of Jupiter to be opened to him, at whom no one of the Keeper's Dogs would ever stir, 
Gyraldus. Coelius.  which caused the Men keepers of the Temple much to marvel, whereas they would rage fiercely against all other: whereupon Stroza made these Verses, falsely imputing this demonical illusion to divine revelation.  
Quid tacitos linquam quos veri baud nescia Crete  
Nec semper mendax, ait aurea templa tuentes,  
Parcereque baud ulli solitos, (mirabile dictis)  
Docta Tyanaei Aratos senioris adora  
Non magioo cantu, sed quod divinitus illis  
Insita vis animo, virtutis gnara latentis.  
The like strange thing is reported of a Temple or Church in Cracovia, dedicated to the Virgin Mary, wherein every night are an assembly of Dogs, which unto this day (saith the Author) meet 
Schneberg.  voluntarily at an appointed hour, for the custody of the Temple, and those ornaments which are preserved therein against Thiefs and Robbers: and if it fortune any of the Dogs be negligent and slack at the hour aforesaid, then will he bark about the Church until he be let in, but his fellows take punishment of him, and fall on him, biting and rending his skin, yea sometime killing him; and these Dogs have a set diet or allowance of dinner, from the Canons and Preachers of the Church, which they duly observe without breach of order; for to day two of them will go to one Canons house, and two to another's, and so likewise all the residue in turns successively visit the several houses within the Cloister yard, never going twice together to one house, nor preventing the refection of their fellows; and the story is reported by Antonius Schnebergerus for certain truth, upon his own knowledge.   

Of the MIMIC, or GETULIAN-DOG, and the little MELITAEAN-DOGS of Gentlewomen.  
THere is also in England two 
John Cay.  other sorts of Dogs, the figure of the first is here expressed, 
The first generation of Mimic Dogs.  being apt to imitate all things it seeth, for which cause some have thought that it was conceived by an Ape; for in wit and disposition it resembleth an Ape, but in face sharp and black like a Hedgehog, having a short recurved body, very long legs, shaggy hair, and a short tail: this is called of some (Canis Lucernarius) these being brought up with Apes in their youth, learn very admirable and strange feats, 
The feats of Dogs.  whereof there were great plenty in Egypt in the time of King Ptolemy, which were taught to leap and play, and dance, at the hearing of music, and in many poor men's houses they served in stead of servants for divers uses.  
These are also used by Players and Puppet-Mimicks to work strange tricks, for the sight whereof 
Albertus.  they get much money: such an one was the Mimics dog, of which Plutarch writeth that he saw in a public spectacle at Rome before the Emperor Vespasian. The Dog was taught to act a play, wherein were contained many persons parts, I mean the affections of many other Dogs: at last there was given him a piece of bread, wherein, as was said, was poison, having virtue to procure a dead sleep, which he received and swallowed: and presently after the eating thereof he began to reel and stagger to and fro like a drunken man, and fell down to the ground, as if he had been dead, and so lay a good space not stirring foot nor limb, being drawn up and down by divers persons, according as the gesture of the Play he acted did require, but when he perceived by the time and other signs that it was requisite to arise, he first opened his eyes, and lift up his head a little, then stretched forth himself like as one doth when he riseth from sleep; at the last up he getteth and runneth to him to whom that part belonged, not without the joy and good content of Caesar and all other the beholders.  
To this may be added another story of a certain Italian about the year 1403. called Andrew, who had a red Dog with him of strange feats, and yet he was blind. For standing in the Market place, compassed about with a circle of many people, there were brought by the standers by many Rings, Jewels, Bracelets and pieces of gold and silver, and there within the circle were covered with earth, than the Dog was bid to seek them out, who with his nose and feet did presently find and discover them; then was he also commanded to give to every one his own Ring, Jewel, Bracelet, or money, which the blind Dog did perform directly without stay or doubt. Afterward the standers by, gave unto him divers pieces of coin, stamped with the images of sundry Princes, and then one called for a piece of English money, and the Dog delivered him a piece, another for the Emperor's coin, and the Dog delivered him a piece thereof; and so consequently every Prince's coin by name, till all was restored: and this story is recorded by Abbus Vrspergensis, whereupon the common people said, the Dog was a Devil or else possessed with some Pythonical spirit: and so much for this Dog.  
There is a Town in Pachynus, a Promontory of Sicily (called Melita) from whence are transported 
Strabo. Of the Melitaean Dogs.  many fine little Dogs called, Melitaei Canes, they were accounted the Jewels of Women, but now the said Town is possessed by Fishermen, and there is no such reckoning made of those tender little Dogs, for these are not bigger than common Ferrets, or Weasils, yet are they not small in understanding, nor mutable in their love to men: for which cause they are also nourished tenderly for pleasure; whereupon came the proverb, Militaea Catella, for one nourished for pleasure, and Canis digna throno, because Princes hold them in their hands sitting upon their estate.  
Theodorus the tumbler and dancer had one of these, which loved him so well, that at his death 
Aelianus.  he leapt into the fire after his body. Now a days, they have sound another breed of little Dogs in all Nations, beside the Melitaean Dogs, either made so by art, as enclosing their bodies in the 
Blondus. The art of making of little Dogs.  earth when they are Whelps, so as they cannot grow great, by reason of the place, or else, lessening and impairing their growth, by some kind of meat or nourishment. These are called in Germany, Bracken Schosshundle and Gutschenhundle; the Italians, Bottolo; other Nations have no common name for this kind that I know. Martial made this Distichon of a little French Dog; for about Lions in France there are store of this kind, and are sold very dear; sometimes for ten Crowns, and sometimes for more.  
Delicias parvae si vis audire catellae,  
Narranti brevis est pagina tota mihi.  
They are not above a foot, or half a foot long, and always the lesser the more delicate and precious. Their head like the head of a Mouse but greater, their snout sharp, their ears like the ears of a Coney, short legs, little feet, long tail, and white colour, and the hairs about the shoulders longer than ordinary, is most commended. They are of pleasant disposition, and will leap and bite without pinching, and bark prettily, and some of them are taught to stand upright holding up their fore legs like hands; other to fetch and carry in their mouths, that which is cast unto them.  
There be some wanton women which admit them to their beds, and bring up their young ones in their own bosoms, for they are so tender, that they seldom bring above one at a time, but they lose their life. It was reported that when Grego in Syracuse was to go from home among other Gossips, she gave her maid charge of two things, one that she should look to her child when it cried, the other that she should keep the little Dog within doors.  
Publius had a little Dog (called Issa) having about the neck two silver bells, upon a silken Collar, which for the neatness thereof, seemed rather to be a picture then a creature; whereof Martial made this elegant Epigram, comprehending the rare voice and other gestures in it.  
Issa est puriot osculo columbae,  
Issa est blandior omnibus puellis,  
Issa est carior Indicis lapillis,  
Issa est deliciae ●●tella Publii.  
Hanc ut, si queritur, loqui pulabis,  
Se●tit tristi tiamque gaudiumque.  
Collo nexa cubat capitque somnos,  
Vt suspiria nulla sentiantur,  
Et desideri● coacta ventris  
Gutta pallia, non fefellit ulla.  
Sed blando pede suscit at toroque  
Deponi monet, & rogat levari.  
Cast tantus inest pudor catellae.  
Hanc ne lux rapiut suprema totam,  
Pictam Publius exprimit tabella,  
In qua tam similem vibebis Issam,  
Vt sit tam similis sibi nec ipsa,  
Issam denique pone cum tabella,  
Aut utramque putabis esse veram,  
Aut utramque putabis esse pictam.  
Marcellus Empiticus reciteth a certain charm, made of the rind of a wild Figtree, held to the Spleen or Liver of a little Dog, and afterward hanged up in the smoke to dry, and pray that as the rind or bark drieth, so the Liver or Spleen of the Dog may never grow; and thereupon the Dog (saith that foolish Empiric) shall never grow greater, than it was at the time that the bark was hanged up to drying. To let this trifle go, I will end the discourse of these little Dogs with one story of their love and understanding.  
There was a certain noble Woman in Sioily, which understanding her husband was gone a long 
Aelianus. A lamentable story of the discovery of an Adulterer by a little Dog.  journey from home, sent to a lover (I should say an Adulterer) she had, who came, and by bribery and money given to her servants, she admitted him to her bed, but yet privately, more for fear of punishment, then care of modesty; and yet for all her craft, she mistrusted not her little Dog, who did see every day where she locked up this Adulterer: at last, her husband came home, before her lover was avoided, and in the night the little Dog seeing his true Master returned home, ran barking to the door and leapt up thereupon (within which the Whoremonger was hidden) and this he did oftentimes together, fawning and scraping his Lord and Master also; in so much as he mistrusted (and that justly) some strange event: at last, he broke open the door, and found the Adulterer ready armed with his sword, wherewithal he slew the good man of the house unawares; and so enjoyed the Adulterate woman for his wife: for Murder followeth if it go not before Adultery. This story is related by Aelianus to set forth a virtue of these little Dogs, how they observe the actions of them that nourish them, and also some discretion betwixt good and evil.  
The Dogs of Egypt are most fearful of all other, and their custom is to run and drink, or drink of the River Nilus running, for fear of the Crocodiles: whereupon came the Proverb, of a man 
Aelianus. Solinus.  that did any thing slightly or hastily, Vt Canis●e Nilo bibit. Alcibiades had a Dog which he would not sell under 28 thousand Sesterces, that is, seven hundred French Crowns; it was a goodly and beautiful Dog, yet he cut off his tail, whereof he gave no other reason, being demanded why he so blemished his beast, but only that by that fact he might give occasion to the Athenians to talk 
Pollux.  of him.  
The Dogs of Caramania can never be tamed, for their men also are wild and live without all Law and Civility: and thus much of Dogs in special. In the next place I thought good to insert into this story the Treatise of English Dogs, first of all written in Latin by that famous Doctor in Physic 
Aelianus.  John Cay, and since translated by A. F. and directed to that noble Gesner, which is this that followeth, that so the Reader may choose whether of both to affect best.   

The Preamble or Entrance into the Treatise following.  
I Wrote unto you (well beloved friend Gesner) not many years past, a manifold history, containing the divers forms and figures of Beasts, Birds, and fishes, the sundry shapes of Plants, and the fashions of Herbs, etc.  
I wrote moreover unto you severally, a certain abridgement of Dogs, which in your discourse upon the forms of Beasts in the second order of mild and tamable beasts, where you make mention of Scottish Dogs, and in the winding up of your Letter written and directed to Doctor Turner, comprehending a Catalogue or rehearsal of your Books not yet extant, you promised to set forth in print; and openly to publish in the face of the world among such your works as are not yet come abroad to light and sight. But because certain circumstances were wanting in my breviary of English Dogs (as seemed unto me) I stayed the publication of the same, making promise to send another abroad, which might be committed to the hands, the eyes, the ears, the minds, and the judgements of the Readers.  
Wherefore that I might perform that precisely, which I promised solemnly, accomplish my determination, and satisfy your expectation: which are a man desirous and capable of all kind of knowledge, and very earnest to be acquainted with all experiments: I will express and declare in due order, the grand and general kind of English Dogs, the difference of them, the use, the properties, and the divers natures of the same, making a tripartite division in this sort and manner. All English Dogs be either of a gentle kind serving the game, a homely kind apt for sundry necessary uses, or a currish kind, meet for many toys.  
Of these three sorts or kinds so mean I to entreat, that the first in the first place, the last in the last room, and the middle sort in the middle seat be handled. I call them universally all by the name of English Dogs, as well because England only, as it hath in it English Dogs, so it is not with the Scotish, as also for that we are inclined and delighted with the noble game of hunting, for we Englishmen are addicted and given to that exercise and painful pastime of pleasure, as well for the plenty of flesh which our Parks and Forests do foster, as also for the opportunity and convenient leisure which we obtain; both which the Scots want. Wherefore seeing that the whole estate of kindly hunting consisteth principally in these two points, in chase the beast that is in hunting, or in taking the bird that is in fowling; It is necessary and requisite to understand that there are two sorts of Dogs by whose means the feats within specified are wrought, and these practices of activity cunningly and curiously compassed, by two kinds of Dogs, one which rouzeth the beast and continueth the chase, another which springeth the bird, and bewrayeth the flight by pursuit. Both which kinds are termed of the Latins by one common name, that is, Canes Venatici, hunting Dogs. But because we Englishmen make a difference between hunting and fowling, for they are called by these several words, Venatio, & Aucupium, so they term the Dogs whom they use in these sundry games by dives names, as those which serve for the beast, are called Venatici, the other which are used for the fowl are called Aucupa●orii.  
The first kind called Venatici I divide into five sorts, the first in perfect smelling, the second in quick spying, the third in swiftness and quickness, the fourth in smelling and nimbleness, the fifth in subtlety and deceitfulness, herein these five sorts excel.   

Of the DOG called a HARIER; in Latin, Leverarius.  
THat kind of Dog whom nature hath endued with the virtue of smelling, whose property it is to use a lustiness, a readiness, and a couragiousness in hunting, and draweth into his nostrils the air or sent of the beast pursued and followed, we call by this word Sagax, the Grecians by this word Ichneuten of tracing or chase by the foot, or Rinelaten, of the nostrils, which be the instruments of smelling. We may know these kind of Dogs by their long, large and bagging lips, by their hanging ears, reaching down both sides of their chaps, and by the indifferent and measurable proportion of their making. This sort of Dogs we call Leverarios, Hariers, that I may comprise the whole number of them in certain specialties, and apply to them their proper and peculiar names, for so much as they cannot all be reduced and brought under one sort, considering both the sundry uses of them, and the difference of their service whereto they be appointed. Some for the Hare, the Fox, the Wolf, the Hart, the Buck, the Badger, the Otter, the Polecat, the Lobster, the Weasel, the Coney, etc. Some for one thing and some for another.  
As for the Coney, whom we have lastly set down, we use not to hunt, but rather to take it, sometime with the net, sometime with a Ferret, and thus every several sort is notable and excellent in his natural quality and appointed practice. Among these sundry sorts, there be some which are apt to hunt two divers beasts, as the Fox other while, and other whiles the Hare, but they hunt not with such towardness and good luck after them, as they do that whereunto nature hath form and framed them, not only in external composition and making, but also in inward faculties and conditions, for they swarve oftentimes, and do otherwise then they should.   

Of the DOG called a TERRAR; in Latin, Terrarius.  
ANother sort there is which hunteth the Fox, and the Badger, or Grace only, whom we call Terrars, because they (after the manner and custom of Ferrets in searching for Coneys) creep into the ground, and by that means make afraid, nip, and bite the Fox and the Badger in such sort, that either they tear them in pieces with their teeth, being in the bosom of the earth, or else hale and pull them perforce out of their lurking Angles, dark dungeons, and close caves, or at the least through conceived fear, drive them out of their hollow harbours, in so much that they are compelled to prepare speedy flight, and being desirous of the next (albeit not the safest) refuge, are otherwise taken and entrapped with snares and nets laid over holes to the same purpose. But these be the least in that kind called Sagaces.   

Of the DOG called a BLOODHOUND; in Latin, Sanguinarius.  
THe greater sort which serve to hunt, having lips of a large size, and ears of no small length, do not only chase the beast whiles it liveth (as the other do of whom mention above is made) but being dead also by any manner of casualty, make recourse to the place where it lieth, having in this point an assured and infallible guide; namely, the sent and savour of the blood sprinkled here and there upon the ground. For whether the beast being wounded, doth notwithstanding enjoy life, and escapeth the hands of the huntsman, or whether the said beast being slain is conveyed cleanly out of the Park (so that there be some signification of blood shed) these Dogs with no less facility and easiness, than avidity and greediness can disclose and bewray the same by smelling, applying to their pursuit, agility and nimbleness, without tediousness; for which consideration, of a singular specialty they deserved to be called Sanguina●ii Bloodhound. And albeit peradventure it may chance, (as whether it chanceth seldom or sometime I am ignorant) that a piece of flesh be subtly stolen, and cunningly conveyed away with such provisoes and precaveats, as thereby all appearance of blood is either prevented, excluded, or concealed, yet these kind of Dogs by certain direction of an inward assured notice and privy mark, pursue the deed-dooers, through long lanes, crooked reaches, and weary ways, without wandering awry out of the limits of the land whereon these desperate purloiners prepared their speedy passage. Yea, the natures of these Dogs is such, and so effectual is their foresight, that they can bewray, separate, and pick them out from among an infinite multitude and an innumerable company, creep they never so far into the thickest throng, they will find him out notwithstanding he lie hidden in wild Woods, in close and overgrowen Groves, and lurk in hollow holes apt to harbour such ungracious guests.  
Moreover, although they should pass over the water, thinking thereby to avoid the pursuit of the Hounds, yet will not these Dogs give over their attempt, but presuming to swim through the stream, persevere in their pursuit, and when they be arrived and gotten the further bank, they hunt up and down, to and fro run they, from place to place shift they, until they have attained to that plot of ground where they passed over. And this is their practice, if perdie they cannot at the first time smelling, find out the way which the deed-doers took to escape. So at length get they that by art, cunning, and diligent endeavour, which by fortune and luck they cannot otherwise overcome. In so much as it seemeth worthily and wisely written by Aelianus in his 6. Book and 39 Chapter, To enthumaticon kai dialecticon, to be as it were naturally instilled into these kind of Dogs. For they will not pause or breathe forth from their pursuit until such time as they be apprehended and taken which committed the fact.  
The owners of such Hounds use to keep them in close and dark kennels in the day, and let them lose at liberty in the night season, to the intent that they might with more courage and boldness practise to follow the felon in the evening and solitary hours of darkness, when such ill disposed varlets are principally purposed to play their impudent pranks. These Hounds (upon whom this present portion of our treatise runneth) when they are to follow such fellows as we have before rehearsed, use not that liberty to range at will, which they have otherwise when they are in game, (except upon necessary occasion whereon dependeth an urgent and effectual persuasion) when such purloiners make speedy way in flight, but being restrained and drawn back from running at random with the leame, the end whereof the owner holding in his hand is led, guided and directed with such swiftness and slowness (whether he go on foot, or whether he ride on horseback) as he himself in heart would wish for the more easy apprehension of these venturous varlets.  
In the borders of England and Scotland, (the often and accustomed stealing of cattle so procuring) these kind of Dogs are very much used, and they are taught and trained up first of all to hunt cattle, as well of the smaller as of the greater growth, and afterwards (that quality relinquished and left) they are learned to pursue such pestilent persons as plant their pleasure in such practices of purloining as we have already declared. Of this kind there is none that taketh the Water naturally, except it please you so to suppose of them which follow the Otter, which sometimes haunt the land, and sometime useth the water. And yet nevertheless all the kind of them boiling and broiling with greedy desire of the prey which by swimming passeth through river and flood, plunge amids the water and pass the stream with their paws.  
But this property proceedeth from an earnest desire wherewith they be inflamed, rather than from any inclination, issuing from the ordinance and appointment of nature. And albeit some of this sort in English be called Braobe, in Scotish, Rache, the cause thereof resteth in the she-sex, and not in the general kind. For we Englishmen call Bitch's belonging to the hunting kind of Dogs, by the term above mentioned. To be short, it is proper to the nature of Hounds, some to keep silence in hunting until such cime as there is game offered. Other some so soon as they smell out the place where the beast lurketh, to bewray it immediately by their importunate barking, notwithstanding it be far and many furlongs off, cowching close in his cabin. And these Dogs the younger they be, the more wantonly bark they, and the more liberally; yet oftentimes without necessity, so that in them, by reason of their young years and want of practice, small certainty is to be reposed. For continuance of time, and experience in game, ministereth to these Hounds, not only cunning in running, but also (as in the rest) an assured foresight what is to be done principally, being acquainted with their Master's watchwords, either in revoking or imboldening them to serve the game.   

Of the DOG called the GASE-HOUND; in Latin, Agasaeus.  
THis kind of Dog which pursueth by the eye, prevaileth little, or never a whit, by any benefit of the nose, that is by smelling, but excelleth in perspicuity and sharpeness of sight altogether, by the virtue whereof, being singular and notable, it hunteth the Fox and the Hare. This Dog will choose and separate any beast from among a great flock or herd, and such a one will it take by election as is not lank, lean and hollow, but well spread, smooth, full, fat, and round, it follows by direction of the eyesight, which indeed is clear, constant, and not uncertain; if a beast be wounded and go astray, the Dog seeketh after it by the steadfastness of the eye, if it chance peradventure to return and be mingled with the residue of the flock, this Dog spyeth it out by virtue of his eye, leaving the rest of the cattle untouched, and after he hath set sure sight upon it, he separateth it from among the company, and having so done, never ceaseth until he have wearied the Beast to death.  
Our Countrymen call this Dog Agasaeum, a Gase-hound, because the beams of his sight are so steadfastly settled and unmovably fastened. These Dogs are much and usually occupied in the Northern parts of England more than in the Southern parts, and/ in fieldy lands rather than in bushy and woody places, horsemen use them more than footmen, to the intent that they might provoke their horses to a swift gallop (wherewith they are more delighted then with the prey itself) and that they might accustom their Horse to leap over hedges and ditches, without stop or stumble, without harm or hazard, without doubt or danger, and to escape with safeguard of life. And to the end that the riders themselves, when necessity so constrained, and the fear of further mischief enforced, might save themselves undamnified, and prevent each perilous tempest by preparing speedy flight, or else by swift pursuit made upon their enemies, might both overtake them, encounter with them, and make a slaughter of them accordingly. But if it fortune so at any time that this Dog take a wrong way, the Master making some usual sign and familiar token, he returneth forthwith, and taketh the right and ready race, beginning his chase afresh, and with a clear voice, and a swift foot followeth the game with as much courage and nimbleness as he did at the first.   

Of the DOG called the GREYHOUND; in Latin, Leporarius.  
WE have another kind of Dog, which for his incredible swiftness is called Leporarius, a Greyhound, because the principal service of them dependeth and consisteth in starting and hunting the Hare, which Dogs likewise are endued with no less strength than lightness in maintenance of the game, in serving the chase, in taking the Buck, the Hart, the Do, the Fox, and other beasts of semblable kind ordained for the game of hunting. But more or less, each one according to the measure and proportion of their desire, and as might and hability of their bodies will permit and suffer.  
For it is a spare and bare kind of Dog, (of flesh but not of bone) some are of a greater sort, and some of a lesser, some are smooth skinned, and some are curled, the bigger therefore are appointed to hunt the bigger beasts, and the smaller serve to hunt the smaller accordingly. The nature of the Dogs I find to be wonderful by the testimony of all Histories. For, as John Froisart the Historiographer in his 4 lib. reporteth, A Greyhound of King Richard the second that wore the Crown, and bore the Sceptre of the Realm of England, never knowing any man, besides the King's person, when Henry Duke of Lancaster came to the Castle of Flint to take King Richard, the Dog forsaking his former Lord and Master came to Duke Henry▪ fauned upon him with such resemblances of good will and conceived affection, as he favoured King Richard before: he followed the Duke, and utterly left the King. So that by these manifold circumstances a man might judge his Dog▪ to have been lightened with the lamp of foreknowledge and understanding, touching his old Master's miseries to come, and unhappiness nigh at hand, which King Richard himself evidently perceived, accounting this deed of his Dog a Prophecy of his overthrow.   

Of the DOG called the LEVINER, or LYEMMER; in Latin, Lorarius.  
ANother sort of Dogs be there, in smelling singular, and in swiftness incomparable. This is (as it were) a middle kind betwixt the Harier and the Greyhound, as well for his kind, as for the frame of his body. And it is called in Latin, Levinarius, a Levitate, of lightness, and therefore may well be called a Light-hound; it is also called by this word Lorarius, a Loro, wherewith it is led. This Dog for the excellency of his conditions, namely smelling and swift running, doth follow the game with more eagerness, and taketh the prey with a jolly quickness.   

Of the DOG called a TUMBLER▪ in Latin, Vertagus.  
THis sort of Dogs, which compasseth all by crafts, frauds, and subtleties and deceits, we Englishmen call Tumblers, because in hunting they turn and tumble, winding their bodies about in circle wise, and then fiercely and violently venturing upon the beast, doth suddenly gripe it, at the very entrance and mouth of their receptacles, or closerts before they can recover means, to save and succour themselves. This Dog useth another craft and subtlety, namely, when he runneth into a Warren, or fetcheth a course about a Conyburrough, he hunts not after them, he frays them not by barking, he makes no countenance or shadow of hatred against them, but dissembling friendship, and pretending favour, passeth by with silence and quietness, marking and noting their holes diligently, wherein (I warrant you) he will not be overshot nor deceived. When he cometh to the place where Coneys be of a certainty, he cowcheth down close with his belly to the ground, provided always by his skill and policy, that the wind be never with him but against him in such an enterprise; and that the Coneys spy him not where he lurketh. By which means he obtaineth the scent and savour of the Coneys, carried towards him with the wind and the air, either going to their holes or coming out, either passing this way, or running that way, and so provideth by his circumspection, that the silly simple Coney is debarred quite from his hole (which is the haven of their hope, and the harbour of their health) and fraudulently circumvented and taken, before they can get the advantage of their hole. Thus having caught his prey, he carrieth it speedily to his Master, waiting his Dogs return in some convenient lurking corner.  
These Dogs are somewhat lesser than the Hounds, and they be lancker and leaner, beside that they be somewhat prick eared. A man that shall mark the form and fashion of their bodies, may well call them mongrel Gray-hounds if they were somewhat bigger. But notwithstanding they countervail not the Greyhound in greatness, yet will he take in one day's space as many Coneys as shall arise to as big a burden, and as heavy a load as a horse can carry, for deceit and guile is the instrument whereby he maketh this spoil, which pernicious properties supply the places of more commendable qualities.   

Of the DOG called the THIEVISH DOG, in Latin, Canis furax.  
THe like to that whom we have rehearsed, is the Thievish Dog, which at the mandate and bidding of his Master fleereth and leereth abroad in the night, hunting Coneys by the air, which is sevened with the savour and conveyed to the sense of smelling by the means of the wind blowing towards him. During all which space of his hunting, he will not bark, lest he should be prejudicial to his own advantage. And thus watcheth and snatcheth up in course as many Coneys as his Master will suffer him, and beareth them to his Masters standing. The Farmers of the Country and uplandish dwellers, call this kind of Dog a Night Cur, because he hunteth in the dark. But let thus much seem sufficient for Dogs which serve the game and disport of hunting.   

Of Gentle DOGS serving the Hawk, and first of the SPANIEL, called in Latin, Hispaniolus.  
SUch Dogs as serve for fowling, I think convenient and requisite to place in the second Section of this treatise. These are also to be reckoned and accounted in the number of the Dogs which come of a gentle kind: and of those which serve for fowling, there be two sorts, the first findeth game on the land, the other findeth game on the water. Such as delight on the land, play their parts, either by swiftness of foot, or by often questing, to search out and to spring the bird for further hope of advantage, or else by some secret sign and privy token bewray the place where they fall. The first kind of such serve the Hawk, the second the net or train. The first kind have no peculiar names assigned unto them, save only that they be denominated after the bird which by natural appointment he is allotted to take; for the which consideration, some be called Dogs for the Falcon, the Pheasant, the Partridge, and such like. The common sort of people call them by one general word, namely Spaniels; as though these kind of Dogs came originally and first of all out of Spain. The most part of their skins are white, and if they be marked with any spots they are commonly red, and somewhat great therewithal, the hairs not growing in such thickness but that the mixture of them may easily be perceived. Othersome of them be reddish and blackish, but of that sort there be but a very few. There is also at this day among us a new kind of Dog brought out of France (for we Englishmen are marvellous greedy gaping gluttons after novelties, and covetous cormorants o● things that be seldom, rare, strange, and hard to get) and they be speckled all over with white and black, which mingled colours incline to a marble blue, which beautifieth their skins, and affordeth 〈◊〉 seemly show of comeliness. These are called French Dogs, as is above declared already.   

The DOG called the SETTER; in Latin, Index.  
ANother sort of Dogs be there, serviceable for fowling, making no noise either with foot or with tongue, whiles they follow the game. These attend diligently upon their Master and frame their conditions to such becks, motions, and gestures, as it shall please him to exhibit and make, either going forward, drawing backward, it clining to the right hand, or yielding toward the left, (in making mention of fowls, my meaning is of the Partridge and the Quail:) when he hath found the bird, he keepeth sure and fast silence, he stayeth his steps and will proceed no further, and with a close, covert, watching eye, layeth his belly to the ground and so creepeth forward like a worm. When he approacheth near to the place where the bird is, he lies him down, and with a mark of his paws betrayeth the place of the birds last abode, whereby it is supposed that this kind of Dog is called Index, Setter, being indeed a name most consonant and agreeable to his quality. The place being known by the means of the Dog, the fowler, immediately openeth and spreadeth his net, intending to take them; which being done, the Dog at the customed beck or usual sign of his Master riseth up by and by, and draweth nearer to the fowl, that by his presence they might be the authors of their own ensnaring, and be ready entangled in the prepared net, which cunning and artificial endeavour in a Dog (being a creature domestical or household servant, brought up at home with offals of the trencher, and fragments of victuals) is not so much to be marvelled at, seeing that a Hare (being a wild and skippish beast) was seen in England to the astonishment of the beholders, in the year of our Lord God 1564. not only dancing in measure, but playing with his former feet upon a tabberet, and observing just number of strokes (as a practitioner in that art) besides that nipping and pinching a Dog with his teeth and claws, and cruelly thumping him with the force of his feet. This is no trumpery tale, nor trifle toy (as I imagine) and therefore not unworthy to be reported, for I reckon it a requital of my travel, not to drown in the seas of silence any special thing, wherein the providence and effectual working of nature is to be pondered.   

Of the DOG called the WATER SPANIEL, or FINDER; in Latin, Aquaticus seu Inquisitor.  
THat kind of Dog whose service is required in fowling upon the water, partly through a natural towardness, and partly by diligent teaching, is endued with that property. This sort is somewhat big, and of a measurable greatness, having long, rough, and curled hair, not obtained by extraordinary trades, but given by nature's appointment; yet nevertheless (friend Gesner) I have described and set him out in this manner, namely pulled and knotted from the shoulders to the hindermost legs, and to the end of his tail, which I did for use and custom's cause, that being as it were made somewhat bare and naked, by shearing off such superfluity of hair, they might achieve the more lightness, and swiftness, and be less hindered in swimming, so troublesome and needless a burden being shaken off. This kind of Dog is properly called Aquaticus, a Water Spaniel, because be frequenteth and hath usual recourse to the water where all his game lieth, namely water fowls, which are taken by the help and service of them, in their kind. And principally Ducks and Drakes, whereupon he is likewise named a Dog for the Duck, because in that quality he is excellent. With these Dogs also we fetch out of the water such fowl as be stung to death by any venomous Worm; we use them also to bring us our bolts and arrows out of the water (missing our mark) whereat we directed our level, which otherwise we should hardly recover, and oftentimes they restore to us our shafts which we thought never to see, touch, or handle again, after they were lost: for which circumstances they are called Inquisitores, searchers and finders. Although the Duck otherwhiles notably deceiveth both the Dog and the Master, by diving under the water, and also by natural subtlety, for if any man shall approach to the place where they build, breed and sit, the Hens go out of their nests, offering themselves voluntarily to the hands, as it were, of such as draw near their nests. And a certain weakness of their wings pretended, and infirmity of their feet dissembled, they go slowly and so leisurely, that to a man's thinking it were no mastery to take them. By which deceitful trick they do as it were entice and allure men to follow them, till they be drawn a long distance from their nests, which being compassed by their provident cunning, or cunning providence, they cut off all inconveniences which might grow of their return, by using many careful and curious caveats, lest their often hunting bewray the place where the young ducklings be hatched. Great therefore is their desire, and earnest is their study to take heed, not only to their brood, but also to themselves. For when they have an inkling that they are espied, they hide themselves under turses or sedges, wherewith they cover and shroud themselves so closely and so craftily, that (notwithstanding the place where they lurk be found and perfectly perceived) there they will harbour without harm, except the Water Spaniel by quick smelling discover their deceits.   

Of the DOG called the FISHER; in Latin Canis Piscator.  
THe Dog called the Fisher, whereof Hector Boetius writeth, which seeketh for Fish by smelling among rocks and stones, assuredly I know none of that kind in England, neither have I received by report that there is any such, albeit I have been diligent and busy in demanding the question as well of Fishermen as also huntsmen in that behalf, being careful and earnest to learn and understand of them if any such were, except you hold opinion that the Beaver or Otter is a Fish (as many have believed) and according to their belief affirmed, as the bird Pupine, is thought to be a fish, and so accounted. But that kind of Dog which followeth the fish to apprehend and take it (if there be any of that disposition and property) whether they do this thing for the game of hunting, or for the heat of hunger, as other Dogs do which rather then they will be famished for want of food, covet the carcases of carrion and putrified flesh. When I am fully resolved and disburdened of this doubt, I will send you certificate in writing In the mean season I am not ignorant of that both Aelianus and Aetius, call the Beaver Kunapotamion a water Dog, or a Dogfish, I know likewise thus much more, that the Beaver doth participate this property with the Dog, namely, that when fishes be scarce they leave the water and range up and down the land, making an insatiable slaughter of young Lambs until their paunches be replenished, and when they have fed themselves full of Flesh, then return they to the water from whence they came. But albeit so much be granted that this Beaver is a Dog, yet it is to be noted that we reckon it not in the beadrow of English Dogs as we have done the rest. The sea Calf, in like manner, which our Country men for brevity sake call a Seel, other more largely name a Sea Veale, maketh a spoil of fishes between rocks and banks, but it is not accounted in the Catalogue or number of our English Dogs, notwithstanding we call it by the name of a Sea-Dog, or a Sea-Calf And thus much for our Dogs of the second sort, called in Latin, Aucupatorii, serving to take fowl either by land or water.   

Of the delicate, neat, and pretty kind of DOGS called the SPANIEL GENTLE, or the COMFORTER; in Latin, Melitaeus, or Fotor.  
THere is besides those which we have already delivered, another sort of Gentle Dogs in this our English soil, but exempted from the order of the residue, the Dogs of this kind doth Callimachus call Melitaeos' of the Island Melita, in the sea of Sicily (which at this day is named Malta) an Island indeed, famous and renowned with courageous and puissant Soldiers, valiantly fight under the banner of Christ their unconquerable Captain) where this kind of Dogs had their principal beginning.  
These Dogs are little, pretty, proper, and fine, and sought for to satisfy the delicateness of dainty dames and wanton women's wills, instruments of folly for them to play and dally withal, to trifle away the treasure of time, to withdraw their minds from more commendable exercises, and to content their corrupted concupiscences with vain disport (a silly shift to shun irksome idleness.) These puppies the smaller they be, the more pleasure they provoke, as more meet playfellows for mincing mistresses to bear in their bosoms, to keep company withal in their Chambers, to succour with sleep in bed, and nourish with meat at board, to lay in their laps, and lick their lips as they ride in their Wagons: and good reason it should be so, for courseness with fineness hath no fellowship, but featness with neatness hath neighbourhood enough. That plausible proverb verified upon a Tyrant, namely, that he loved his Sow better than his Son, may well be applied to these kind of people, who delight more in Dogs that are deprived of all possibility of reason, than they do in children that be capable of wisdom and judgement. But this abuse peradventure reigneth where there hath been long lack of issue, or else where barrenness is the best blossom of beauty.   

The virtue which remaineth in the SPANIEL GENTLE, otherwise called the COMFORTER.  
NOtwithstanding many make much of those pretty puppies called Spaniels Gentle, yet if the question were demanded what property in them they spy, which should make them so acceptable and precious in their sight, I doubt their answer would be long a coining. But seeing it was our intent to travail in this treatise, so, that the Reader might reap some benefit by his reading, we will communicate unto such conjectures as are grounded upon reason. And though some suppose that such Dogs are fit for no service, I dare say, by their leaves, they be in a wrong box. Among all other qualities therefore of nature, which be known (for some conditions are covered with continual and thick clouds, that the eye of our capacities cannot pierce through them) we find that these little Dogs are good to assuage the sickness of the stomach, being oftentimes thereunto applied as a plaster preservative, or born in the bosom of the diseased and weak person; which effect is performed by their moderate heat. Moreover the disease and sickness changeth his place and entereth (though it be not precisely marked) into the Dog, which to be truth, experience can testify, for these kind of Dogs sometimes fall sick, and sometimes die, without any harm outwardly enforced, which is an argument that the disease of the Gentleman, or Gentlewoman or owner whatsoever, entereth into the Dog by the operation of heat intermingled and infected. And thus have I hitherto handled Dogs of a gentle kind whom I have comprehended in a triple division. Now it remaineth that I annex in due order, such Dogs as be of a more homely kind.   

Dogs of a course kind serving many necessary uses, called in Latin Canes rustici, and first of the Shepherd's Dog, called in Latin, Canis Pastoralis.  
THe first kind, namely the Shepherd's hound, is very necessary and profitable for the avoiding of harms, and inconveniences which may come to men by the means of beasts. The second sort serve for succour against the snares and attempts of mischievous men. Our Shepherd's Dog is not huge, vast and big, but of an indifferent stature and growth, because it hath not to deal with the bloodthirsty Wolf, sithence there be none in England, which happy and fortunate benefit is to be ascribed to the puissant Prince Edgar, who to the intent that the whole Country might be evacuated and quite cleared from Wolves, charged and commanded the Welshmen (who were pestered with these butcherly beasts above measure) to pay him yearly tribute (note the wisdom of the King) three hundred Wolves. Some there be which write that Ludwal Prince of Wales paid yearly to King Edgar three hundred Wolves in the name of an exaction (as we have said before.) And that by the means hereof, within the compass and term of four years, none of those noisome and pestilent beasts were left in the coasts of England and Wales. This Edgar wore the Crown royal, and bore the Sceptre imperial of this Kingdom, about the year of our Lord Nine hundred fifty nine. Since which time we read that no Wolf hath been seen in England, bred within the bounds and borders of this Country, marry there have been divers brought over from beyond the Seas, for greediness of gain and to make money, for gazing and gaping, staring and standing to see them, being a strange beast, rare, and seldom seen in England. But to return to our Shepherd's Dog: This Dog either at the hearing of his Master's voice, or at the wagging and whistling in his fist, or at his shrill and hoarse hissing bringeth the wandering weathers and straying Sheep into the self same place where his Masters will and wish is to have them, whereby the Shepherd reapeth this benefit, namely that with little labour and no toilor moving of his feet he may rule and guide his flock, according to his own desire, either to have them go forward, or to stand still, or to draw backward, or to turn this way, or take that way. For it is not in England, as it is in France, as it is in Flanders, as it is in Syria, as it is in Tartary, where the Sheep follow the Shepherd, for here in our Country the Shepherd followeth the Sheep. And sometimes the straying Sheep when no Dog runneth before them, nor goeth about and beside them, gather themselves together in a flock, when they hear the Shepherd whistle in his fist, for fear of the Dog (as I imagine) remembering this (if unreasonable creatures may be reported to have memory) that the Dog commonly runneth out at his Master's warrant, which is his whistle. This have we oftentimes diligently marked in taking our journey from Town to Town, when we have heard a Shepherd whistle we have reigned in our horse and stood still a space, to see the proof and trial of this matter. Furthermore, with this Dog doth the Shepherd take Sheep for the slaughter, and to be healed if they be sick, no hurt or harm in the world done to the simple creature.   

Of the MASTIVE, or BANDOG; called in Latin, Villaticus, or Catenarius.  
THis kind of Dog called a Mastive or Bandog is vast, huge, stubborn, ugly, and eager, of a heavy and bourthenous body, and therefore but of little swiftness, terrible, and frightful to behold, and more fierce and fell then any Arcadian cur (notwithstanding they are said to have their generation of the violent Lion.) They are called Villatici, because they are appointed to watch and keep farm-places and Country Cottages sequestered from common recourse, and not abutting upon other houses by reason of distance, when there is any fear conceived of Thiefs, Robbers, Spoilers, and Night-wanderers. They are serviceable against the Fox and Badger, to drive wild and tame Swine out of Meadows, Pastures, Glebelands, and places planted with fruit, to bait and take the Bull by the ear, when occasion so requireth. One Dog or two at the utmost is sufficient for that purpose, be the Bull never so monstrous, never so fierce, never so furious, never so stern, never so untamable. For it is a kind of Dog capable of courage, violent and valiant, striking cold fear into the hearts of men, but standing in fear of no man, in so much that no weapons will make him shrink, nor abridge his boldness. Our Englishmen (to the intent that their Dogs might be more fell and fierce) assist nature with art, use and custom, for they teach their Dogs to bait the Bear, to bait the Bull and other such like cruel and bloody Beasts (appointing an overseer of the game) without any Collar to defend their throats, and oftentimes they train them up in fight and wrestling with any man having for the safeguard of his life, either a Pikestaff, a Club, or a sword, and by using them to such exercises as these, their Dogs become more sturdy and strong. The force which is in them surmounteth all belief, the fast hold which they take with their teeth exceedeth all credit, three of them against a Bear, four against a Lion are sufficient, both to try masteries with them, and utterly to overmatch them. Which thing Henry the seventh of that name, King of England (a Prince both politic and warlike) perceiving on a certain time (as the report runneth) commanded all such Dogs (how many so ever were in number) should be hanged, being deeply displeased, and conceiving great disdain, that an ill favoured rascal Cut should with such violent villainy, assault the valiant Lion King of all beasts. An example for all subjects worthy remembrance, to admonish them, that it is no advantage to them to rebel against the regiment of their Ruler, but to keep them within the limits of loyalty. I read an History answerable to this of the self same Henry, who having a notable and an excellent fair Falcon, it fortuned that the King's Falconers, in the presence and hearing of his grace, higgly commended his Majesty's Falcon, saying, that it feared not to intermeddle with an Eagle, it was so venturous a Bird and so mighty; which when the King heard, he charged that the Falcon should be killed without delay, for the self same reason (as it may seem) which was rehearsed in the conclusion of the former history concerning the same king. This Dog is called in like manner, Catenarius, a Catena, of the chain wherewith he is tied at the gates in the day time, lest being loose he should do much mischief, and yet might give occasion of fear and terror by his big barking. And albeit Cicero in his Oration had pro S. Ross. be of this opinion, that sueh Dogs as bark in the broad day light should have their legs broken, yet our Countrymen on this side the Seas, for their carelessness of life setting all at cinque and since are of a contrary judgement. For Thief's rogue up and down in every corner, no place is free from them, no not the Prince's palace, nor the Countryman's cottage. In the day time they practise pilfering, picking, open robbing, and privy stealing, and what legerdemain lack they? not fearing the shameful and horrible death of hanging.  
The cause of which inconvenience doth not only issue from nipping need and wring want, for all that steal are not pinched with poverty, some steal to maintain their excessive and prodigal expenses in apparel, their lewdness of life, their haughtiness of heart, their wantonness of manners, their wilful idleness, their ambitious bravery, and the pride of the saucy Salacones me galorrounton, vain glorious and arrogant in behaviour, whose delight dependeth wholly to mount nimbly on horseback, to make them leap lustily, spring and prance, gallop and amble, to run a race, to wind in compass, and so forth, living altogether upon the fatness of the spoil. Other some there be which steal, being thereto provoked by penury and need, like masterless men applying themselves to no honest trade, but ranging up and down, impudently begging and complaining of bodily weakness where is no want of ability. But valiant Valentine the Emperor, by wholesome laws provided that such as having no corporal sickness, sold themselves to begging, pleaded poverty with pretended infirmity, and cloaked their idle and slothful life with colourable shifts and cloudy cozening, should be a perpetual slave and drudge to him, by whom their impudent idleness was bewrayed, and laid against them in public place, lest the insufferable slothfulness of such vagabonds should be burdenous to the people, or being so hateful and odious, should grow into an example.  
Alfredus likewise in the Government of his Commonwealth, procured such increase of credit to justice and upright dealing by his prudent Acts & Statutes, that if a man travelling by the high way of the Country under his dominion, chanced to lose a budget full of Gold, or his capcase farse with things of great value, late in the evening, he should find it where he lost it, safe, sound, and untouched the next morning, yet (which is a wonder) at any time for a whole month's space if he sought for it, as Ingulphus Croyladensis in his history recordeth. But in this our unhappy age, in these (I say) our devilish days, nothing can escape the claws of the spoiler, though it be kept never so sure within the house, albeit the doors be locked and bolted round about. This Dog in like manner of the Grecians is called Oikouros.  
Of the Latinists, Canis Coltos; in English, the Dog-keeper.  
Borrowing his name of his service, for he doth not only keep Farmer's houses, but also Merchants mansions, wherein great wealth, riches, substance and costly stuff is reposed. And therefore were certain Dogs found and maintained at the common costs and charges of the Citizens of Rome in the place called Capitolium, to give warning of Thiefs coming. This kind of Dog is called,  
In Latin, Canis Laniarius, in English, the Butchers Dog.  
So called for the necessity of his use, for his service affordeth great benefit to the Butcher as well in following as in taking his cattle, when need constraineth, urgeth, and requireth. This kind of Dog is likewise called,  
In Latin, Molossicus, or Molossus,  
after the name of a Country in Epirus called Molossia, which harboureth many stout, strong, and sturdy Dogs of this sort, for the Dogs of that Country are good indeed, or else there is no trust to be had in the testimony of writers. This Dog is also called,  
In Latin, Canis Mandatarius, a Dog messenger, or Carrier,  
upon substantial consideration, because at his Master's voice and commandment, he carrieth letters from place to place, wrapped up cunningly in his leather collar, fastened thereto, or sowed close therein, who lest he should be hindered in his passage, useth these helps very skilfully, namely resistance in fight if he be not overmatched, or else swiftness and readiness in running away, if he be unable to buckle with the Dog that would fain have a snatch at his skin. This kind of Dog is likewise called,  
In Latin, Canis Lunarius; in English, the Mooner.  
Because he doth nothing else but watch and ward at an inch, wasting the wearisome night season without slumbering or sleeping, bawing and wawing at the Moon (that I may use the word of Nonius) a quality in mine own opinion strange to consider. This kind of Dog is also called,  
In Latin, Aquarius; in English, a Water-drawer.  
And these be of the geater and the weightier sort, drawing water out of wells and deep pits, by a wheel which they turn round about by the moving of their burdenous bodies. This Dog is called in like manner,  
Canis Carcinarius in Latin, and may aptly be Englished, a Tinkers Cur.  
Because with marvellous patience they bear big budgets fraught with Tinker's tools, and metal meet to mend kettles, porrage-pots, skillets, and chafers, and other such like trumpery requisite for their occupation and loitering trade, easing him of a great burden, which otherwise he himself should carry upon his shoulders; which condition hath challenged unto them the foresaid name. Besides the qualities which we have already recounted, this kind of Dogs hath this principal property ingraffed in them, that they love their Masters liberally, and hate strangers despitefully; where-upon it followeth that they are to their Masters in travelling a singular safeguard, defending them forcibly from the invasion of villains and Thiefs, preserving their lives from loss, and their health from hazard, their flesh from hacking and hewing, with such like desperate dangers. For which consideration they are meritoriously termed,  
In Latin, Canes defensores; Defending Dogs in our mother tongue.  
If it chance that the Master be oppressed, either by a multitude, or by the greater violence, and so be beaten down that he lie grovelling on the ground, (it is proved true by experience) that this Dog forsaketh not his Master, no not when he is stark dead: But enduring the force of famishment and the outrageous tempests of the weather, most vigilantly watcheth and carefully keepeth the dead carcase many days, endeavouring furthermore, to kill the murderer of his Master, if he may get any advantage. Or else by barking, by howling, by furious jarring, snarring, and such like means betrayeth the malefactor as desirous to have the death of his aforesaid Master rigorously revenged. An example hereof fortuned within the compass of my memory. The Dog of a certain wayfaring man travelling from the City of London directly to the Town of Kingston (most famous and renowned by reason of the triumphant coronation of eight several Kings) passing over a good portion of his journey, was assaulted and set upon by certain confederate Thiefs lying in wait for the spoil in Come-packe, a perilous bottom, compassed about with Woods too well known for the manifold murders and mischievous robberies there committed. Into whose hands this passenger chanced to fall, so that his ill luck cost him the price of his life.  
And that Dog whose sire was English, (which Blondus registereth to have been within the banks of his remembrance) manifestly perceiving that his Master was murdered (this chanced not far from Paris) by the hands of one which was a suitor to the same woman, whom he was a wooer unto, did both bewray the bloody Butcher, and attempted to tear out the villains throat, if he had not sought means to avoid the revenging rage of the Dog. In fires also which fortune in the silence and dead time of the night, or in stormy weather of the said season, the older Dogs bark, bawl, howl, and yell, (yea notwithstanding they be roughly rated) neither will they stay their tongues till the household servants awake, rise, search, and see the burning 'of the fire, which being perceived they use voluntary silence, and cease from yolping. This hath been, and is found true by trial, in sundry parts of England.  
There was no fainting faith in that Dog, which when his Master by a mischance in hunting stumbled and fell, toppling down a deep ditch being unable to recover of himself, the Dog signifying his Master's mishap, rescue came, and he was haled up by a rope, whom the Dog seeing almost drawn up to the edge of the ditch, cheerfully saluted, leaping and skipping upon his Master as though he would have embraced him, being glad of his presence, whose longer absence he was loath to lack. Some Dogs there be, which will not suffer fiery coals to I'll scattered about the hearth, but with their paws will rake up the burning coals, musing and studying first with themselves how it might conveniently be done. And if so be that the coals cast too great a heat, then will they bury them in ashes and so remove them forward to a fit place with their noses. Other Dogs be there which execute the office of a Farmer in the night time. For when his Master goeth to bed to take his natural sleep; And when,  
A hundred bars of brass and iron bolts,  
Make all things safe from starts and from revolts,  
When Janus keeps the gate with Argus' eye,  
That dangers none approach, no mischief nigh,  
As Virgil vaunteth in his Verses: Then if his Master biddeth him go abroad, he lingereth not, but rangeth over all his lands thereabout, more diligently, I wis, than any Farmer himself. And if he find any thing there that is strange and pertaining to other persons besides his Master, whether it be man, woman, or beast, he driveth them out of the ground, not meddling with any thing that do belong to the possession and use of his Master. But how much faithfulness, so much diversity there is in their natures.  
For there be some, which bark only with free and open throat, but will not bite, some which do both bark and bite, and some which by't bitterly before they bark.  
The first are not greatly to be feared, because they themselves are fearful, and fearful Dogs (as the Proverb importeth) bark most vehemently.  
The second are dangerous, it is wisdom to take heed of them, because they sound as it were, a Alarm of an afterclap, and these Dogs must not be over much moved or provoked, for than they take on outrageously, as if they were mad, watching to set the print of their teeth in the flesh. And these kind of Dogs are fierce and eager by nature.  
The third are deadly, for they fly upon a man without utterance of voice, snatch at him, and catch him by the throat, and most cruelly bite out collops of flesh. Fear these kind of Curs, (if thou be wise and circumspect about thine one safety) for they be stout and stubborn Dogs, and set upon a man at a sudden unawares. By these signs and tokens, by these notes and arguments our men discern the towardly Cur from the courageous Dog, the bold from the fearful, the butcherly from the gentle and tractable. Moreover they conjecture, that a Whelp of an ill kind is not worth keeping and that no Dog can serve the sundry uses of men so aptly and conveniently as this sort, of whom we have so largely written already. For if any be disposed to draw the above named services into a Table, what man more clearly, and with more vehemency of voice giveth warning either of a wasteful Beast, or of a spoiling thief then this? who by his barking (as good as a burning Beacon) foreshoweth hazards at hand. What manner of Beast stronger? What servant to his Master more loving? What companion more trusty? What Watchman more vigilant? What revenger more constant? What Messenger more speedy? What Water-bearer more painful? Finally, what Packhorse more patient? And thus much concerning English Dogs, first of the gentle kind, secondly of the courser kind. Now it remaineth that we deliver unto you the Dogs of a Mongrel or Currish kind, and then will we perform our task.   

Containing CURS of the Mongrel and Kascal sort, and first of all the DOG called in Latin, Admonitor, and of us in English, Wappe, or Warner.  
OF such Dogs as keep not their kind, of such as are mingled out of sundry sorts, not imitating the conditions of some one certain spice, because they resemble no notable shape, nor exercise any worthy property of the true, perfect and gentable kind, it is not necessary, that I write any more of them, but to banish them as unprofitable implements, out of the bounds of my Book; unprofitable I say, for any use that is commendable, except to entertain strangers with barking in the day time, giving warning to them of the House, that such and such be newly come, where-upon we call them admonishing Dogs, because in that point they perform their Office.   

Of the DOG called TURNESPIT, in Latin, Veravers 〈…〉 r.  
THere is comprehended, under the Curs of the coursest kind, a certain Dog in Kitchin-service excellent. For when any meat is to be roasted, they go into a wheel, which they turning round about with the weight of their bodies, so diligently look to their business, that no dridge nor scullion can do the feat more cunningly. Whom the popular sort hereupon call Turn-spits, being the last of all those which we have first mentioned.   

Of the DOG called the DANCER, in Latin, Saltator or Tympanista.  
THere be also Dogs among us of a Mongrel kind, which are taught and exercised to dance in measure at the Musical sound of an instrument, as at the just stroke of the Drum; at the sweet accent of the Cittern, and tuned strings of the harmonious Harp, showing many pretty tricks by the gesture of their bodies; as to stand bolt upright, to lie flat upon the ground, to turn round as a ring, holding their tails in their teeth, to beg for their meat, and sundry such properties, which they learn of their Vagabundical Masters, whose instrument they are to gather gain withal in the City, Country, Town, and Village. As some which carry old Apes on their shoulders in coloured Jackets to move men to laughter for a little lucre.   

Of other DOGS, a short conclusion, wonderfully engendered within the coast of this Country.  
OF these there be three sorts; the first bred of a Bitch and a Wolf, called in Latin, Lyciscus; the secoud of a Bitch and a Fox, in Latin, Lacaena; the third of a Bear and a Bandog, Vicanus. Of the first we have none naturally bred within the borders of England. The reason is for the want of Wolves, without whom no such Dog can be engendered. Again, it is delivered unto thee in this discourse: how and by what means, by whose benefit, and within what circuit of time, this Country was clearly discharged of ravening Wolves, and none at all left, no, not the least number, or to the beginning of a number, which is an Vnarie.  
Of the second sort we are not utterly void of some, because this our English soil is not free from Foxes, (for indeed we are not without a multitude of them, insomuch as divers keep, foster and feed them in their houses among their Hounds and Dogs, either for some malady of mind, or for some sickness of body) which peradventure the savour of that subtle Beast would either mitigate or expel.  
The third which is bred of a Bear and a Bandog, we want not here in England, (A strange and wonderful effect, that cruel enemies should enter into the work of copulation, and bring forth so savage a Cur.) Undoubtedly it is even so as we have reported, for the fiery heat of their flesh, or rather the pricking thorn; or most of all, the tickling lust of lechery, beareth such swing and sway in them, that there is no contrariety for the time, but of constraint they must join to engender. And why should not this be consonant to truth? why should not these Beasts breed in this land, as well as in other foreign Nations? For we read that Tigers and Dogs in Hyrcania, that Lions and Dogs in Arcadia, and that Wolves and Dogs in Francia couple and procreate. In men and women also lightened with the Lantern of reason (but utterly void of virtue) that foolish, frantic, and fleshly action (yet naturally seated in us) worketh so effectually, that many times it doth reconcile enemies, set foes at friendship, unanimity, and atonement, as Moria mentioneth. The Vrcane which is bred of a Bear and a Dog,  
Is fierce, is fell, is stout and strong,  
And biteth sore to flesh and bone.  
His furious force endureth long,  
In rage he will be ruled of none.  
That I may use the words of the Poet Gratius. This Dog exceedeth all other in cruel conditions, his leering and fleering looks, his stern and savage visage, maketh him in sight fearful and terrible, He is violent in fight, and wheresoever he set his tenterhook teeth, he taketh such sure and fast hold, that a man may sooner tear and rend him asunder, then lose him and separate his chaps. He passeth not for the Wolf, the Bear, the Lion, nor the Bull, and may worthily (as I think) be companion with Alexander's Dog which came out of India. But of these, thus much, and thus far may seem sufficient.   

A start to Outlandish DOGS in this conclusion, not impertinent to the Author's purpose.  
USe and custom hath entertained others Dogs of an Outlandish kind, but a few and the same being of a pretty bigness, I mean Island Dogs, curled and rough all over, which by reason of the length of their hair make show neither of face nor of body: And yet these Curs, forsooth, because they are so strange, are greatly set by, esteemed, taken up, and many times in the room of the Spaniel gentle or comforter. The nature of men is so moved, nay, rather married to novelties without all reason, wit, judgement or perseverance, Eromen allotrias, paroromen suggeneis.  
Outlandish toys we take with delight,  
Things of our own Nation we have in despite.  
Which fault remaineth not in us concerning Dogs only, but for Artificers also. And why? it is manifest that we disdain and contemn our own Workmen, be they never so skilful, be they never so cunning, be they never so excellent. A beggarly Beast brought out of barbarous borders, from the uttermost Country's Northward, etc. we stare at, we gaze at, we muse, we marvel at, like an Ass of Cumanum, like Thales with the brazen shanks, like the man in the Moon.  
The which default Hypocrates marked when he was alive, as evidently appeareth in the beginning of his Book Peri Agmon, so entitled and named:  
And we in our work entitled De Ephemera Britannica, to the people of England have more plentifully expressed. In this kind look which is most blockish, and yet most waspish, the same is most esteemed, and not among Citizens only and jolly Gentlemen, but among lusty Lords also, and Noblemen. Further I am not to wade in the ford of this discourse, because it was my purpose to satisfy your expectation with a short treatise (most learned Conrade) not wearisome for me to write, nor tedious for you to peruse. Among other things which you have received at my hands heretofore, I remember that I wrote a several description of the Getulian Dog, because there are but a few of them, and therefore very seldom seen. As touching Dogs of other kinds you yourself have taken earnest pain in writing of them both lively, learnedly, and largely. But because we have drawn this libel more at length then the former which I sent you (and yet briefer than the nature of the thing might well bear) regarding your most earnest and necessary studies; I will conclude, making a rehearsal notwithstanding (for memory sake) of certain specialties contained in the whole body of this my breviary. And because you participate principal pleasure in the knowledge of the common and usual names of Dogs (as I gather by the course of your letters) I suppose it not amiss to deliver unto you a short table containing as well the Latin as the English names, and to render a reason of every particular appellation, to the intent that no scruple may remain in this point, but that every thing may be sifted to the bare bottom.   

A Supplement or Addition, containing a demonstration of DOGS Names how they had their Original.  
THe names contained in the general Table, forsomuch as they signify nothing to you being a stranger, and ignorant of the English tongue, except they be interpreted: as we have given a reason before of the Latin words, so mean we to do no less of the English, that every thing may be manifest unto your understanding. Wherein I intent to observe the same order which I have followed before.  
Sagax, in English, Hund, is derived of our English word hunt. One letter changed in another, namely T into D, as Hunt, Hund, whom if you conjecture to be so named of your Country word Hund, which signifieth the general name (Dog) because of the similitude and likeness of the words, I will not stand in contradiction (friend Gesner) for somuch as we retain among us at this day many Dutch words, which the Saxons left at such time as they enjoyed this Country of Britain. Thus much also understand, that as in your language Hand is the common word, so in our natural tongue (Dog) is the universal, but Hund is particular and a special, for it signifieth such a Dog only as serveth to hunt, and therefore it is called a Hund.  

Of the Gase-hound.  
The Gase-hound called in Latin, Agasaeus, hath his name of the sharpness and steadfastness of his eyesight. By which virtue he compasseth that which otherwise he cannot by smelling attain. As we have made former relation, for to gaze is earnestly to view and behold, from whence floweth the derivation of this Dog's name.   

Of the Greyhound.  
The Greyhound called Leporarius, hath his name of this word Gre, which word soundeth, Gradus in Latin, in English, Degree. Because among all Dogs these are the most principal, having the chiefest place, and being simply and absolutely the best of the gentle kind of Hounds.   

Of the Levyner or the Lyemmer.  
This Dog is called a Levyner, for his lightness, which in Latin soundeth Levitas. Or a Lyemmer, which word is borrowed of Lyemme, which the Latinist's name Lorum: and wherefore we call him a Levyner of this word Levitas: (as we do many things besides) why we derive and draw a thousand of our terms out of the Greek, the Latin, the Italian, the Dutch, the French, and the Spanish tongue; (Out of which Fountains indeed, they had their Original issue.) How many words are buried in the grave of forgetfulness; grown out of use; wrested awry; and perversely corrupted by divers defaults; we will declare at large in our Book entitled, Symphonia vocum Britannicarum.   

Of the Tumbler.  
Among Hounds the Tumbler called in Latin, Vertagus; which cometh of this word Tumbler, flowing first from the French Fountain. For as we say Tumble, so they Tumbier, reserving our sense and signification, which the Latinists comprehend under this word Vertere. So that we see thus much, that Tumbler cometh of Tumbier, the Vowel I, changed into the Liquid L, after the manner of our speech. Contrary to the French and the Italian tongue: In which two Languages, a Liquid before a Vowel for the most part is turned into another Vowel; as may be perceived in the example of these these two words, Implere & plano, for Impiere & piano, L, before E, changed into I, and L, before A, turned into I also. This I thought convenient for a taste.  
After such as serve for hunting, orderly do follow such as serve for hawking and fowling, among which the principal and chiefest is the Spaniel, called in Latin, Hispaniolus, borrowing his name of Hispania, wherein we English men not pronouncing the Aspiration H, nor the Vowel I, for quickness and readiness of speech, say roundly a Spagnel.   

Of the Setter.  
THe second sort is called a Setter, in Latin, Index. Of the word (Set) which siginifieth in English that which the Latinists mean by this word Locum designare, the reason is rehearsed before more largely, it shall not therefore need to make a new repetition.   

Of the Water Spaniel or Finder.  
THe Water Spaniel consequently followeth, called in Latin, Aquaticus; in English a Water Spaniel, which name is compound of two simple words, namely Water, which in Latin soundeth Aqua, wherein he swimmeth, and Spain, Hispania, the Country from whence they came; not that England wanteth such kind of Dogs, (for they are naturally bred and engendered in this Country) but because they bear the general and common name of these Dogs since the time they were first brought over out of Spain. And we make a certain difference in this sort of Dogs, either for something which in their qualities is to be considered, as for an example in this kind called the Spaniel, by the apposition and putting to of this word Water, which two coupled together sound Water Spaniel. He is called a Finder, in Latin, Inquisitor; because that by serious and secure seeking, he findeth such things as be lost, which word Find in English is that which the Latins mean by this Verb Invenire. This Dog hath this name of his property, because the principal point of his service consisteth in the premises.  
Now leaving the surview of hunting and hawking Dogs, it remaineth that we run over the residue, whereof some be called fine Dogs, some course, othersome Mongrels or Rascals. The first is Spaniel gentle called Canis Melitaeus, because it is a kind of Dog accepted among Gentiles, Nobles, Lords, Ladies, etc. who make much of them, vouchsafing to admit them so far into their company, that they will not only full them in their laps, but kiss them with their lips, and make them their pretty play-fellows. Such a one was Gorgon's little puppy mentioned by Theocritus in Syracusis, who taking his journey, straightly charged and commanded his Maid to see to his Dog as charily and warily as to his child: To call him in always that he wandered not abroad, as well as to rock the babe a sleep, crying in the Cradle.  
This Puppetly and pleasant Cur, (which some frumpingly term Fysting Hound) serves in a manner to no good use, except (as we have made former relation) to succour and strengthen qualing and qualming stomaches, to bewray bawdry, and filthy abominable lewdness (which a little Dog of this kind did in Sicilia) as Aelianus in his 7. Book of Beasts, and 27. chapter recordeth.  
Of Dogs under the courser kind, we will deal first with the Shepherd's Dog, whom we call the Bandog, the Tydog, or the Mastive, the first name is imputed to him for service, Quoniam pastori famulatur, because he is at the Shepherds his Master's commandment. The second a Ligamento of the band or chain wherewith he is tied. The third a Sagina, of the fatness of his body.  
For this kind of Dog which is ufually tied, is mighty, gross, and fat fed. I know this that Augustinus Niphus calleth this Mastinus, (which we call Mastivus) and that Albertus writeth how the Lyciscus is engendered by a Bear and a Wolf. Notwithstanding the self same Author taketh it for the most part pro Molosso, a Dog of such a Country.  
Of Mongrels and Rascals somewhat is to be spoken: and among these, of the Wappe of Turnspit, which name is made of two simple words, that is, of Turn, which in Latin soundeth Vertere, and of Spit which is Veru, or speed, for the English word inclineth closer to the Italian imitation, Veruvorsator, Turnspit. He is called also Waupe, of the natural noise of his voice Wau, which he maketh in barking. But for the better and readier sound, the vowel U, is changed into the consonant P, so that for Waupe we say Wappe. And yet I wot well that Nonius borroweth his Baubari of the natural voice Bau, as as the Grecians do their Bautein of Wau.  
Now when you understand this, that Saltare in Latin signifieth Dansare in English. And that our Dog is thereupon called a Dancer, and in the Latin, Saltator; you are so far taught as you were desirous to learn: and now I suppose, there remaineth nothing, but that your request is fully accomplished.  
Thus (Friend Gesner) you have, not only the kinds of our Country Dogs, but their names also, as well in Latin as in English, their Offices, Services, Diversities, Natures, and Properties, that you can demand no more of me in this matter. And albeit I have not satisfied your mind peradventure (who suspectest all speed in the performance of your request employed, to be mere delays) because I stayed the setting forth of that unperfect pamphlet, which five years ago I sent to you as a private friend for your own reading, and not to be printed and so made common, yet I hope (having like the Bear licked over my young) I have waded over in this work to your contentation, which delay hath made somewhat better, and Deuterai phrontides, after wit more meet to be perused.  
Now it is convenient to shut up this treatise of Dogs, with a recital of their several diseases and cures thereof; for as all other creatures, so this beast is annoyed with many infirmities. First, 
Of the diseases of Dogs and their cures. Blondus.  therefore if you give unto a Dog every seventh day, or twice in seven days broth or pottage, wherein Ivy is sod, it will preserve him sound without any other medicine, for this herb hath the same operation in Dogs to make wholesome their meat, that it hath in Sheep to cleanse their pasture. The small fruits of Ellebor which are like to Onions, have power in them to purge the belly of Dogs: 
Pliny. Tardinus.  Other give them Goats-milk, or Salt beaten small, or Sea-crabs beaten small and put into water, or Staves-acre, and immediately after his purgation, sweet Milk. If your Dog be obstracted and stopped 
Albertus.  in the belly, which may be discerned by his trembling, sighing, and removing from place to place, give unto him Oaten meal and water to eat, mingled together and made as thick as a Pultess, or leavened Oaten bread, and sometime a little Whey to drink.  
The Ancients have observed that Dogs are most annoyed with three diseases, the swelling of the throat, the Gout, and madness; but the later Writers have observed many noisome infirmities in them. First, they are oftentimes wounded by the teeth of each other, and also of wild Beasts: for cure whereof, Blondus out of Maximus writeth these remedies following: First, let the sinews, fibres, or gristles of the wound be laid together, then sow up the lips or upper skin of the wound with a needle and thread, and take of the hairs of the Dog which made the wound, and lay thereupon, until the bleeding be staunched, and so leave it to the Dog to be licked; for nature hath so framed the Dog's tongue, that thereby in short space he cureth deep wounds.  
And if he cannot touch the sore with his tongue, then doth he wet his foot in his mouth, and so 
Albertus.  oftentimes put it upon the maim: or if neither of these can be performed by the Beast himself, then cure it by casting upon it the ashes of a Dog's head, or burned salt, mingled with liquid pitch poured thereupon. When a Dog returning from hunting is hurt about the snout, by the venomous teeth 
Elondus.  of some wild Beast, I have seen it cured by making incision about the wound, whereby the poisoned blood is evacuated, and afterward the sore was anointed with Oil of Saint Johns-wort. Wood-worms 
Plinius.  cure a Dog bitten by Serpents. When he is troubled with Ulcers or rinds in his skin, pieces of Potsherds beaten to powder and mingled with Vinegar and Turpentine, with the sat of a Goose; or else Water-wort with new Lard, applied to the sore, easeth the same: and if it swell, anoint it with Butter.  
For the drawing forth of a thorn or splinter out of a Dog's foot, take Colts-foot and Lard, or the powder thereof burned in a new earthen pot; and either of these applied to the foot, draweth forth the Thorn, and cureth the sore: for by Dioscorides it is said, to have force to extract any point of a Spear out of the body of a man. For the Worms which breed in the Ulcers of their heels, take Vnguentum Egyptiacum, and the juice of peach-leaves: There are some very skilful Hunters which affirm, that if you hang about the Dog's neck sticks of Citrine, as the wood drieth, so will the Worms come forth and die. Again, for this evil they wash the wounds with water, then rub it with 
Tardinus.  Pitch, Thyme, and the dung of an Ox in Vinegar; afterward they apply unto it the powder of Ellebor. When a Dog is troubled with the Mangy, Itch, or Ringworms, first let him blood in his forelegs in the greatest vein: afterward make an Ointment of Quicksilver, Brimstone, Nettle-seed, and twice so much old Suet or Butter, and therewithal anoint him, putting thereunto if you please 
Albertus, Rasis.  decoction of Hops and Salt water.  
Some do wash Mangy Dogs in the Sea-water; and there is a Cave in Sicily (saith Gratius) that hath this force against the scabs of Dogs, if they be brought thither, and set in the running water which seemeth to be as thick as Oil. Phlegm or melancholy doth often engender these evils, and so after one Dog is infected, all the residue that accompany or lodge with him, are likewise poisoned: for the avoiding thereof, you must give them Fumitory, Sorrel, and Whey sod together; it is good also to wash them in the Sea, or in Smiths-water, or in the decoction aforesaid.  
For the taking away of Warts from the feet of Dogs, or other members, first rub and friccase the Wart violently, and afterward anoint it with Salt, Oil, Vinegar, and the powder of the rind of a Gourd; or else lay unto it Aloes beaten with Mustardseed, to eat it off, and afterward lay unto it the little scories or iron chips, which fly off from the Smith's hot iron while he beateth it, mingled with Vinegar, and it shall perfectly remove them.  
Against Tikes, Lice, and Fleas anoint the Dogs with bitter Almonds, Staves-acre, or roots of Maple, or Cipers, or froth of Oil, if it be old; and anoint also their ears with Salt-water, and bitter Almonds, then shall not the flies in the Summer time enter into them. If Bees or Wasps, or such Beasts sting a Dog, lay to the sore burned Rue, with Water; and if a greater Fly, as the Horner, let the Water be warmed. A Dog shall be never infected with the Plague, if you put into his mouth in the 
Blondus.  time of any common Pestilence, the powder of a Storks craw, or Ventricle, or any part thereof with Water: which thing ought to be regarded, (for no creature is so soon infected with the Plague as is a Dog and a Mule) and therefore they must either at the beginning receive medicine, or else be removed out of the air, according to the advice of Gratius:  
Sed varii ritus, nec in omnibus una potestas; 
Pliny.   
Disce vices, & quae tutela est proxima, tenta.  
Wolf-wort, and Apocynon, whose leaves are like the leaves of Ivy, and smell strongly, will kill all Beasts which are littered blind; as Wolves, Foxes, Bears, and Dogs, if they eat thereof: So likewise will the root of Chamaeleon and Mezereon, in Water and Oil, it killeth Mice, Swine, and 
Dioscorides.  Dogs. Ellebor, and Squilla, and Faba Lupina, have the same operation. There is a Gourd (called Zinziber of the Water) because the taste thereof is like to Ginger, the Flower, Fruit, and Leaf thereof killeth Asses, Mules, Dogs, and many other fourfooted Beasts. The Nuts Vomicae, are poison to Dogs, except their ear be cut presently and made to bleed. It will cause them to leap strangely up and down, and kill him within two hours after the tasting, if it be not prevented by the former remedy. Theophrastus' Chrysippus affirmeth, that the water wherein Sperage hath been sod given to Dogs, killeth them: the fume of Silver or Lead hath the same operation.  
If a Dog grow lean, and not through want of meat, it is good to fill him twice or thrice with 
Albertus.  Butter, and if that do not recover him, than it is a sign that the worm under his tongue annoyeth him, (which must be presently pulled out by some Naul or Needle) and if that satisfy not, he cannot live, but will in short time perish. And it is to be noted, that Oaten bread leavened, will make a sluggish Dog to become lusty, agile, and full of spirit. Dogs are also many times bewitched, by the only 
Blondus.  sight of Enchanters, even as Infants, Lambs, and other creatures, according to Virgil's verse;  
Nescio quis teneros oculus mihi fascinat agnos.  
For the bewitching spirit entereth by the eye into the heart of the party bewitched: for remedy whereof, they hang about the neck a chain of Coral, as for holy Herbs I hold them unprofitable.  
To cure the watery eyes of Dogs; take warm water, and first wash them therewith, and then make a plaster of meal and the white of an Egg, and so lay it thereunto. By reason of that saying, Eccles. 20. cap. Bribes and gifts blind the eyes of judges, even as a dumb Dog turneth away Correction. Some have delivered, that green Crowfoot forced into the mouth of a Dog, maketh him dumb, and not 
Vincentius.  able to bark: When a Dog becometh deaf, the Oil of Roses with new pressed Wine infused into his ears, cureth him: and for the Worms in the ears, make a plaster of a beaten Sponge and the 
Tardinus.  white of an Egg, and that shall cure it.  
The third kind of Quinancy (called Synanche) killeth Dogs, because it bloweth up their chaps, and 
Pollux. Niphus. Blondus.  includeth their breath. The Cough is very noisome to Dogs, wherefore their keepers must infuse into their Nostrils two cups of Wine, with bruised sweet Almonds: but Tardinus for this disease prescribed great Parsley sod with Oil, Honey, and Wine, and so given to the Dog. For the shortness of the breath, bore him through the ear, and if there be any help, that will prevail.  
If a bone stick in the mouth of a Dog, hold up his head backward, and pour Ale into his mouth until he cough, and so shall he be eased. When a Dog hath surfeited, and falleth to loathe his meat, he eateth the herb Canaria, and is relieved (both against his furfeit, and also the bitings of Serpents.) For the Worms in the belly, he eateth Wheat in the stalk. The Gout maketh the Dog's legs grow crooked, and it is never so cured, but that after a course or two they grow lame again. When his skin flieth from his nails, take meal and water, and bind them thereunto for a remedy; and these are for the most part, those diseases wherewithal Dogs are infected, and the other are either cured by heat, or by eating of grass: and so for this part, I conclude both the sickness and cure of Dogs, with the saying of Gratius:  
Mille tenent pests, curaque potentia major.  
Concerning the madness of Dogs, and their venomous bitings, we are now to speak: and first of 
Of the bitings of mad Dogs and their cures.  all, no reasonable man ought to doubt, why the teeth of a mad Dog should do more harm than of a sound and healthy one: because in rage and anger, the teeth of every Beast and creature, receive venom and poison from the head (as it is well observed by Aegineta) and so at that time fastening their teeth, they do more harm than at other times. Against the simple biting of a Dog, it is sufficient but to use the urine of a Dog, for there is not much venom in those wounds; and the urine also will draw out the prickles of a Hedgehog, because such wounds have in them but little poison. Also (as Aetius prescribeth) it is very sovereign in such wounds, first of all to cover and rub the sore with the palm of ones hand, and then pour into it Vinegar and Nitre, so as it may descend to the bottom of the wound, and afterward lay unto it a new sponge wetted in the same Vinegar and Nitre, and let it be so continued for the space of three days, and by the working thereof it shall be whole.  
Also it is generally to be observed in all the bitings of men by Dogs, that first of all it is requisite, that the wound be well rubbed over by the palm of the hand with Vinegar, then pour into the wounds Vinegar mixed with water or with Nitre, laying also a sponge thereupon, and so bind it upon the place, having first wetted the clothes wherewithal you bind it with the said Vinegar mixed, so let it remain bound up three days together, and afterward follow the common course of curing, as in every vulgar wounds, or else, lay thereunto Pellitory of the Wall, mingled and beaten with Salt, changing it every day, until the crust or upper skin fall away.  
It is also good sometimes, the holes being small, to wet Lint in Vinegar, and to purge the wound with powder of Anise-seed, or Cumin; laying the Lint upon the Anise sor two or three days. The same being thus purged, take a medicine of the equal parts of Honey, Turpentine, Butter, Goose-grease, Marrow of a Hart, or Calf, melted betwixt the teeth of a man, and lay it thereunto, for it also cureth the bitings of men: but if the sore be inflamed, then lay unto it Lentils sod with the parings of Apples, and dried, or the crumbs of bread with the juice of Beets, and a little Oil of Roses, made like a plaster.  
Divers Authors have also prescribed these outward medicines against the bitings of Dogs in general, namely Vinegar spunged, the Lees of Vinegar, with Nigella Romana, Venus' Hair, Alabaster, Brine with Lint, Garlick mixed with Honey, and taken into the body, Lees of Wine, Almonds both sweet and bitter mingled with Honey, dried Aniseeds burned, the leaves of black horehound, or Archangel beaten with Salt, Scallions with Honey and Pepper of the case, the juice of Onions with Rue and Honey, or raw Onions with Honey and Vinegar, but sod ones with Honey and Wine, (if they be green) let them lie to the wound three days: the ashes of Vine-trees with Oil, ashes of a Figtree with a Cerecloth, beside infinite other elaborate medicines, drawn from Trees, Fruits, Fields, Gardens, and all other creatures; as if Nature had only striven to provide sundry ready cures for this evil above all other.  
Leaving therefore the simple bitings of Dogs, let us proceed to the madness of Dogs and their bitings, wherein the greater danger must be considered, with greater circumspection of remedies. First therefore, the Ancients have derived Rabiem, of Raviem, madness, of the hoarseness of voice, (because a Dog at that time hath no perfect voice.) But it is more probable, that Rabbis cometh of Rapiendo, because when a Dog beginneth to be oppressed herewith, he biteth, snatcheth, runneth to and fro, and is carried from home and Master, to his own perdition: this by the Grecians is called Lytta, and Cynolessos.  
By this evil, not only Dogs perish, but all other creatures (except a Goose) bitten by them: and a man doth not escape without great peril. For Albertus relateth a story, of a man whose arm was bitten by a mad Dog, and after twelve years the sore broke forth again, and he died within two days; and the reason hereof was (as in all likelihood that of Coelius) that when one and the same nature infecteth each other, as Dogs do Dogs, and men do men, then by reason of their similitude and natural sympathy, they receive the consuming poison with all speed: but if another nature infect that, betwixt whom in inclination and passion, there is a dissimilitude and antipathy, (as is betwixt a Dog and a Man) then will the poison receive greater opposition, and be so much the longer before it receive predominant operation, because the first overcometh Nature by treason, against which there is no resistance; and the second by open force and proclamation of War, against which all the strength and force of nature is combined and opposed.  
Hereof also it came to pass, that the Noble Lawyer Baldus, playing with his Dog at Trent, was 
Mathaeolus. A History of the death of Baldus. Michal Ephesius.  bitten by him in his lip, and neglecting the matter (because he never suspected the Dog's madness) after four months the poison wrought upon him, and he perished miserably. Those Beasts which have teeth like saws, (as Dogs, Wolves, and Foxes) go mad by nature, without the bitings of others, but those which have no such teeth (as Asses and Mules,) fall not mad at any time until they be bitten by other.  
Also it hath been observed, that sometimes a mad Dog hath bitten, and there hath followed no 
Aug. Niphus.  harm at all, whereof this was the reason, because poison is not equally in all his teeth; and therefore biting with the purer and wholesomer, the wound became not perilous.  
A man bitten with a mad Dog, falleth mad presently when he cometh under the shadow of a 
Ponzettus.  Corn-tree; as it is affirmed by most Physicians, for that shadow setteth the poison on fire: but a man falling mad, of all creatures avoideth a Dog, and a Dog most of all falleth upon men. There are many things which engender madness in Dogs, as hot wheaten bread dipped in Bean-water, melancholy bred within them, and not purged by Canaria, or other herbs, the menstruous pollutions of Women, and the pain of his teeth. Their madness is most dangerous in the Dog-days, for than they 
Pliny. Dog-days most perilous for mad Dogs.  both kill and perish mortally; for at that time their spittle or foam, falling upon man's body, breedeth great danger; and that if a man tread upon the Urine of a mad Dog, he shall feel pain by it if he have a sore about him: from whence it came to pass, that a stone bitten by such a Dog, was a common proverb of discord. Also it is observed, that if a wound be dressed in the presence of man or woman, which hath been bitten by a mad Dog, that the pain thereof will be increased: and which is more, that abortment will follow upon Beasts with young, or Eggs covered by the Hen, by their presence: But for remedy, they wash their hands and sprinkle themselves, or the Beasts with that water, 
Pliny.  whereby the evil is to be cured.  
If the gall of a mad Dog, about the bigness of a lentil seed be eaten, it killeth within seven days, or 
Bertrutius.  else doth no harm at all, if it pass seven days without operation. When a mad Dog had suddenly tore in pieces a garment about ones body; the Tailor or Butcher took the same to mend, and forgetting himself, put one side of the breach into his mouth to stretch it out to the other, and fell mad immediately. Men thus affected, fear all waters, their virile member continually standeth, they suffer many Convulsions, and oftentimes bark like Dogs.  
There was a certain Mason at Zurick, who had his finger grievously bitten with a mad Dog about july, whereunto he laid Garlic, Rue, and Oil of Scorpions, and so it seemed to be healed, wherefore he took no counsel of any Physician. About August following, he was taken with a Fever, being first very cold, then very hot, and so continued sweeting for a day or two, and could not endure the cold air. He thirsted much, yet when water or drink was brought him, he was so afraid thereof that he could not drink: his sweat was cold, and when he felt any cold air, he cried out for fear it had been water: thus he remained trembling, and offering to vomit at the sight of water, many times howling, and so perished after two days ended.  
When a Dog is mad it may be known by these signs, for he will neither eat nor drink, he looketh 
Signs to know a mad Dog.  awry and more sadly then ordinary; his body is lean, he casteth forth thick fleam out of his nostrils or mouth: He breatheth gaping, and his tongue hangeth out of his mouth. His ears is limber and weak, his tail hangeth downward: his pace is heavy and sluggish until he run, and then it is more rash, intemperate and uncertain. Sometimes running, and presently after standing still again: he is very thirsty, but yet abstaineth from drink, he barketh not, and knoweth no man, biteing both strangers and friends. His head hangeth downward; he is fearful, and runneth into secret 
Bertrurius. Ponzettus.  places from his whelps or fellows, who often bark at him, and will not eat of bread upon which his blood hath fallen. His eyes grow very red; he many times dyeth for fear of water: some discern it by laying Nuts or grains of Corn to the bitten place, and afterward take them away and cast them to Hens or Pullen, who for hunger will eat them, and if after the eating the fowl live, the Dog will not be mad; but if it die, then for certainty the Dog will fall mad. The which passions do also agree with them that are bitten by him; and it is not to be forgotten, that the bitings of the female bring more danger than the males.  
The bodies of them that are thus wounded grow very dry, and are pressed with inward burning Fevers, if by Music and delightful sports they be not kept waking; many times they die suddenly, or else recover for a small time, and then fall into a relapsed malady.  
Some give this to be the cause of their fear of water, because their body growing dry, seemeth to forget all participation with humidity: but Rufus affirmeth, this cometh from melancholy, wherewithal these persons are most commonly affected: which agreeth with an imagination they have, that they see Dogs in the water, and indeed it cannot be but their own countenance, which in these passions is very red, doth wonderfully afflict them, both in the water, and in all looking glasses.  
When a certain Philosopher (being bitten by a mad Dog) entered into a Bath, and a strong apparition 
Aetius.  of a Dog presented itself unto him therein, he strove against this imagination with a singular confident courage to the contrary, saying within himself; Quid Cani commune est cum Balneo? what hath a Dog to do in a Bath? and so went in and overcame his disease: which thing had seldom chanced, that a man hath recovered this malady after he fell into fear and trembling, except Eudemus and Themiso, who obeying the request of a friend of his, entered likewise into the water, and after many torments was recovered.  
To conclude, some men in this extremity suffer most fearful dreams, profusion of seed, hoarseness of voice, shortness of breath, retention of urine, which also changeth colour, being sometimes black, sometimes like milk, sometime thick, sometime thin as water, rumbling in the belly, by reason of crudity, redness of the whole body, distension of nerves, heaviness of mind, love of darkness, and such like. Yet doth not this operation appear presently upon the hurt, but sometimes at nine days, sometimes at forty days, sometimes at half a year, or a year, or seven, or twelve year, as hath been already said.  
For the cure of these Dogs, and first of all for the preventing of madness, there are sundry invented 
The cure of mad Dogs either for preventing or recovering. Pliny.  observations. First, it is good to shut them up, and make them to fast for one day, then purge them with Hellebor, and being purged, nourish them with bread of Barley-meal. Other take them when they be young whelps, and take out of their tongue a certain little worm, which the Grecians call Lytta; after which time they never grow mad, or fall to vomiting, as Gracius noted in these verses;  
Namque subit nodis qua lingua tenacibus haeret  
Vermiculum dixere, mala atque incondita pestis, etc.  
jam teneris elementa mali, causasque recidunt.  
But immediately it being taken forth, they rub the tongue with Salt and Oil. Columella teacheth that Shepherds of his time, took their Dog's tails, and pulled out a certain nerve or sinew, which cometh from the Articles of the Backbone into their tails, whereby they not only kept the tail from growing deformed and overlong, but also constantly believed, that their Dogs could never afterward fall mad: whereunto Pliny agreeth, calling it a castration or gelding of the tail, adding, 
Pliny.  that it must be done before the Dog be forty days old. Some again say, that if a Dog taste of a Woman's milk which she giveth by the birth of a Boy, he will never fall mad. Nemesian ascribeth the cure hereof to Castoreum dried and put into milk, but this is to be understood of them that are already mad, whose elegant verses of the cause, beginning, and cure of a mad Dog, I have thought good here to express:  
Exhalat seu terra sinus, seu noxius aer  
Causa mali; seu cum gelidus non sufficit humour,  
Torrida per venas concrescunt semina flammae.  
Whatsoever it be, he thus warranteth the cure.  
Tunc virosa tibi sums, multumque domabis  
Castorea, adtritu silicis lentescere coges.  
Ex ebore huc trito pulvis lectove feratur  
Admiscensque diu facies concrescere utrumque.  
Mox lactis liquidos sensim superadd fluores,  
Vt non cunctantes hanstus infundere eorm.  
Inserto possis, furiasque repellere tristes.  
Armetia a King of Valen●ia, prescribeth this form for the cure of this evil: let the Dog be put into 
Albertus.  the water, so as the hinder-legs do only touch the ground, and his forelegs be tied up like hands over his head, and then being taken again out of the water, let his hair be shaved off, that he may be pieled until he bleed: then anoint him with Oil of Beets, and if this do not cure him within seven days, then let him be knocked on the head, or hanged out of the way.  
When a young male Dog suffereth madness, shut him up with a Bitch; or if a young Bitch be also 
Blondus.  oppressed, shut her up with a Dog, and the one of them will cure the madness of the other.  
But the better part of this labour, is more needful to be employed about the curing of men, or other creatures which are bitten by Dogs, then in curing or preventing that natural infirmity. Wherefore 
The cure of a man or beast bitten by a mad Dog.  it is to be remembered, that all other poisoned wounds are cured by incision and circumcising of the flesh, and by drawing plasters, which extract the venom out of the flesh, and comfort nature; and by Cupping-glasses, or burning Irons, (as Coelius affirmeth) upon occasion of the miraculous fiction of the Temple door Key of S. Bellious, near Rhodigium; for it was believed, that if a mad man could hold that Key in his hand red hot, he should be delivered from his fits for ever.  
There was such another charm or incantation among the Apuleians, made in form of a prayer against all bitings of mad Dogs, and other poisons, unto an obscure Saint (called Vithus) which was to be said three Saterdays in the evening, nine times together, which I have here set down for no other cause but to show their extreme folly.  
Aim Vithe pelican  
Oram qui tenes Appulam,  
Littusque Polygnanicum,  
Qui morsus rabidos levas,  
Irasque canum mitigas, 
A foolish charm and prayer to Vithus   
Tu sancte rabiem asperam  
Rictusque canis luridos,  
Tu saevom prohibe luem.  
I procul hinc rabbiss, procul hinc furor omnis abeste.  
But to come to the cure of such as have been bitten by mad Dogs: First I will set down some compound medicines to be outwardly applied to the body: Secondly, some simple or uncompounded medicines: In the third place such compounded and uncompounded potions, as are co be taken inwardly against this poison.  
For the outward compound remedies, a plaster made of Opponax and Pitch, is much commended, 
Dioscorides.  which Menippus used, taking a pound of Pitch of Brutias, and four ounces of Opponax (as Aetius and Actuarius do prescribe) adding withal, that the Opponax must be dissolved in Vinegar, and afterward the Pitch and that Vinegar must be boiled together, and when the Vinegar is consumed, then put in the Opponax, and of both together make like taynters or splints, and thrust them into the wound, so let them remain many days together, and in the mean time drink an Antidore of Sea-crabs and Vinegar, (for Vinegar is always precious in this confection.) Other use Basilica, Onions, Rue, Salt, rust of Iron, White bread, seeds of Horehound, and treacle: but the other plaster is most forcible to be applied outwardly, above all medicines in the world.  
For the simple and uncompounded medicines to be taken against this sore, are many: As Goose-grease, Garlic, the root of wild Roses drunk; bitter Almonds, leaves of Chickweed, or Pimpernel, the old skin of a Snake pounded with a male-Sea-crab, Betony, Cabbage leaves, or stalks, with Parsneps and Vinegar, Lime and Suet, powder of Sea-crabs with Honey; powder of the shells of Sea-crabs, the hairs of a Dog laid upon the wound, the head of the Dog which did bite, mixed with a little Euphorbium; the hair of a Man with Vinegar, dung of Goats with Wine, Walnuts with Honey and Salt, powder of Figtree in a Cerecloth, Fitches in Wine, Euphorbium; warm Horse-dung, raw Beans chewed in the mouth, Fig-tree-leaves, green Figs with Vinegar, fennel stalks, Gentiana, dung of Pullen, the liver of a Buck-Goat, young Swallows burned to powder, also their dung; the urine of a Man, an Hyaena● skin, Flower-deluce with Honey, a Sea-hearb called Kakille, Silphum with Salt, the flesh and shells of snails, Leek-seeds with Salt, Mints, the tail of a Fieldmouse cut off from her alive, and she suffered to live, roots of Burrs, with Salt of the Sea-Plantain, the tongue of a Ram with Salt, the flesh of all Sea-fish, the fat of a Sea-calf and Vervine; beside many other superstitious Annulets which are used to be bound to the arms necks, and breasts, as the Canine-tooth bound up in a leaf and tied to the arm; a Worm bred in the dung of Dogs hanged about the neck; the root of Gentian in an Hyaenaes' skin, or young Wolf's skin, and such like; whereof I know no reason beside the opinion of men.  
The inward compound potions or remedies against the bitings of Dogs may be such as these. Take Sea-crabs, and burn them with twigs of white Vines, and save their ashes, then put to them the powder of Gentian root well cleansed, and small beaten, and as oft as need requireth take two spoonfuls of the first, and one of the second, and put them into a cup of pure and unmixed Wine, and so drink it for four days together, being well beaten and stirred, so as the Wine be as thick as a Caudle; and there is nothing more forcible than Sea-crabs, Hiera, Diascincum, powder of Walnuts in warm rain Water, treacle, Castoreum, Pills, Spurge-seed, and a decoction of Indian thorn with Vervine given in water. These may serve for several compound inward remedies against these poisons, and now sollow the simple.  
First eating of Garlic in our meat, drinking of Wormwood, Ram's flesh burned and put into Wine so drunk. There is an Herb called Alysson, by reason of the power it hath against this evil, which being bruised and drunk, cureth it. The liver of a Boar dried and drunk in Wine, hath the same operation Jews lime drunk in water, Leeks and Onions in meat, Dog's blood, the head, the vein under the tongue (commonly supposed to be a worm) and the liver of the Dog which hath done the hurt, are also prescribed for a remedy of this evil: but especially the liver or rennet of a young Puppey, the rind of a wild Figtree, a dram of Castoreum, with Oil of Roses, Centaury, or Chamaeleon; the root of a wild Rose; (called Cynorrhodon and Cynosbaton) Ellebor; the brain of a Hen drunk in some liquor, Sorrel, Honey, Mints, and Plantain: but Pimpinella Germanica is given to all cattle which are bitten by a mad Dog. Besides many other such like, which for brevity sake I omit, concluding against all superstitious curing by Enchantments or supposed Miracles, such as is in a certain Church of S. Lambert, in a City of Picardy, where the Mass Priests, when a man is brought unto them having this evil, they cut a cross in his forehead, and lay upon the wound a piece of S. lambert's stole burning, (which they say (though falsely) is reserved to this day without diminution) then do they sow up the wound again, and say another plaster upon it, prescribing him a diet; which is to drink water, and to eat hard Eggs, but if the party amend not within forty days, they bind him hand and foot in his bed, and saying another bed upon him, there strangle him, as they think without all sin) and for preventing of much harm that may come by his life, if he should bite another. This story is related by Alysius, and it is worth the noting, how murder accompanieth superstitious humane inventions, and the vain presumptuous confidence of Cross-worshippers: and thus much of the madness of Dogs, and the cure thereof in men and beasts.  
In the next place, the conclusion of this tedious discourse followeth, which is the natural medicines arising out of the bodies of Dogs, and so we will tie them up for this time.  
Whereas the inward parts of men are troubled with many evils, it is delivered for truth, that if 
The natural medicines.  little Melitaean Dogs, or young sucking Puppies, be laid to the breast of a child or man that hath infectious passions or pains in his entrails, the pain will depart from the man into the beast; for which cause they burned them when they were dead. Serenus doth express this very elegantly, saying;  
Quin etiam catulum lactentem apponere membris  
Convenit, omne malum transcurrere fertur in illum.  
Cui tamen extincto munus debetur humandi,  
Humanos quia contactus mala tanta sequuntur,  
Et junctum vitium ducit de conjuge conjux.  
If a Whelp be cut asunder alive, and laid upon the head of a mad melancholic woman, it shall▪ cure 
Amatus. Hypocrates.  her, and it hath the same power against the Spleen. If a woman grow barren after she hath born children, let her eat young Whelp-flesh, and Polypus fish sod in Wine and drink the broth, and she shall have ease of all infirmities in her stomach and womb. Water distilled out of Whelps, causeth 
Furnerius.  that pieled or shaved places shall never have more hair grow upon them.  
With the fat of whelps, bowelled and sod till the flesh come from the bones, and then taken and put into another Vessel, and the weak, resolute, or paralytic members being therewith anointed, they are much eased if not recovered. Alysius saith, he made experience of Puppies sod alive in Oil, whereby he cured his Gouty legged Horses, and therefore it cannot choose but be much more profitable for a man.  
The skin of a Dog held with the five fingers, stayeth Distillations; it hath the same operation in gloves and stockings, and it will also ease both Ache in the belly, head, and feet, and therefore it is used to be worn in the shoes against the Gout.  
The flesh of mad Dogs is salted, and given in meat to them which are bitten by mad Dogs for a singular remedy. The blood is commended against all intoxicating poisons and pains in the small 
Pliny.  guts, and it cureth scabs. The fat is used against deafness of the ears, the Gout, Nits in the head, and incontinency of urine, given with Alum. A plaster made of the Marrow of a Dog and old Wine, is good against the falling of the fundament. The hair of a black Dog easeth the Falling sickness, the Brains of a Dog in Lint and Wool laid to a man's broken bones for fourteen days together, doth consolidate and join them together again, which thing caused Serenus to make these excellent verses:  
Infandum dictu cunctis procul absit amicis,  
Sed fortuna potens omen convertat in hosts,  
Vis indigna novo si parserit ossa fragore,  
Conveniet cerebrum blandi Canis addere fractis,  
Lintea deinde super que inductu nectere lanas  
Saepius & succos conspergere pinguis olivi,  
Bis septem credunt revale scere cuncta diebus.  
The brainpan or skull of a Dog clove asunder, is applied to heal the pain in the eyes; that is, if the right eye be grieved, thereunto apply the right side of the skull, if the left eye, the left side.  
The virtues of a Dog's head made into powder are both many and unspeakable, by it is the biting of mad Dogs cured; it cureth spots and bunches in the head; and a plaster thereof made with Oil of Roses, healeth the running in the head: it cureth also all tumours in privy parts, and in the fear, the chip in the fingers, and many other diseases.  
The powder of the teeth of Dogs, maketh children's teeth to come forth with speed and ease, and if their gums be rubbed with a Dog's tooth, it maketh them to have the sharper teeth: and the powder of these Dogs teeth rubbed upon the gums of young or old, easeth Toothache, and abateth swelling in the gums. The tongue of a Dog is most wholesome both for the curing of his own wounds by licking, as also of any other creatures. The Rennet of a Puppey drunk with Wine, 
Rasis.  dissolveth the Colic in the same hour wherein it is drunk i● and the Vomit of a Dog laid upon the belly of a Hydropic man, causeth water to come forth at his stool. The gall healeth all wheals 
Sextus.  and blisters after they be pricked with a Needle, and mingled with Honey it cureth pain in the eyes, and taketh away white spots from them: likewise infused into the ears, openeth all stops, and 
Pliny. Aesculapius.  cureth all inward pains in them.  
The Spleen drunk in Urine, cureth the Spleenetick; the milt being taken from the Dog alive, hath the same virtue to help the milt of man. The skin of Bitch's wherein they conceive their Puppies (which never touched the earth) is precious against difficulty in Childbirth, and it draweth the Infant out of the womb. The milk of a Bitch's first whelping, is an antidote against poison, and 
Dioscorides.  the same causeth hair never to come again, if it be rubbed upon the place where hairs are newly pulled off: Also infused into the eyes, driveth away the whiteness of them. Likewise there is no better thing to anoint the gums of young children withal, before they have teeth, for it maketh them to come forth with ease: it easeth likewise the pain of the ears, and with all speed healeth burnt mouths by any hot meat: Ora ambusta cibo sanabis lacte Canino.  
The urine of a Dog taketh away spots and warts, and being mingled with Salt of Nitre, wonderfully easeth the King's Evil. The dung of Dogs (called by the Apothecaries Album Graecum) because the white is best, being engendered by eating of bones, and therefore hath no ill favour; Galen affirmeth, that his Masters in Physic, used it against old sores, Bloody flixes, and the Quinsy; and it is very profitable to staunch the blood of Dogs; and also against the inflammations in the breast of Women mingled with Turpentine. It was well prescribed by Avicen, to expel congealed blood out of the stomach and bladder, being taken thereof so much in powder as will lie upon a Golden Noble.    

Of the Ethiopian EAL.  
THere is bred in Ethiopia a certain strange Beast about the bigness of a Sea-horse, being of colour 
Pliny. Solinus.  black or brownish: it hath the cheeks of a Boar, the tail of an Elephant, and horns above a cubit long, which are movable upon his head at his own pleasure like ears; now standing one way, and anon moving another way, as he needeth in fight with other Beasts, for they stand not stiff, but bend flexibly; and when he fighteth, he always stretcheth out the one, and holdeth in the other, of purpose as it may seem, that if one of them be blunted and broken, than he may defend himself with the other. It may well be compared to a Sea-horse, for above all other places it loveth best the waters.   

Of the ELEPHANT.  
THere is no creature among all the Beasts of the world, which hath so great and ample demonstration 
The great use of the consideration of an Elephant.  of the power and wisdom of Almighty God as the Elephant: both for proportion of body and disposition of spirit; and it is admirable to behold the industry of our ancient forefathers, and noble desire to benefit us their posterity, by searching into the qualities of every Beast, to discover what benefits or harms may come by them to mankind: having never been afraid either of the wildest, but they tamed them; the fiercest, but they ruled them; and the greatest, but they also set upon them. Witness for this part the Elephant, being like a living Mountain in quantity and outward appearance, yet by them so handled, as no little Dog became more serviceable and tractable.  
Among all the Europaeans the first possessor of Elephants, was Alexander Magnus, and after him 
The first man in Eu●ope possessor of Elephants. Pausanias. Plutarch.  Antigonus, and before the Macedonians came into Asia, no people of the world, except the Africans and the Indians, had ever seen Elephants. When Fabritius was sent by the Romans to King Pyrrhus in Ambassage, Pyrrhus offered to him a great sum of money, to prevent the War, but he refused private gain; and preferred the service of his Country: the next day he brought him into his presence, and thinking to terrify him, placed behind him a great Elephant, shadowed with cloth of Arras; the cloth was drawn, and the huge Beast instantly laid his trunk upon the head of Fabritius, sending forth a terrible and direful voice: whereat Fabritius laughing, perceiving the policy of the King, gently made this speech;  
Neque heri aurum, neque hodie bestia me permovit.  
I was neither tempted with thy Gold yesterday, nor terrified with the sight of this Beast to day: and so afterward 
Eutropius.  Pyrrhus was overcome in War by the Romans, and Manlius Curius Dentatus did first of all bring Elephants in Triumph to Rome, calling them Lucanae Boves, Oxen of the Wood, about the 472. year of the City; and afterward in the year of Rome's building 502. when Metellus was high Priest, and overthrew the Carthaginians in Sicily, there were 142 Elephants brought in Ships to Rome and led in triumph, which Lucius Piso afterward, to take away from the people opinions of the fear of them, caused them to be brought to the stage to open view and handling, and so slain; which thing Pompey did also by the slaughter of five hundred Lions and Elephants together; so that in the time of Gordianus, it was no wonder to see thirty and two of them 
Julius Capit.  at one time.  
An Elephant is by the Hebrews called Behemah, by way of excellency, as the Latins for the same 
Of the several names in divers languages.  cause call him Bellua, the Chaldeans for the same word, Deut. 14. translate Beira; the Arabians, Behitz; the Persians, Behad; and the Septuagint, Ktene; but the Grecians vulgarly Elephas, not Quasi Elebas, because they join copulation in the water, but rather from the Hebrew word Dephil; signifying the Ivory tooth of an Elephant (as Munster well observeth.) The Hebrews also use the word Sch●n for an Elephant's tooth. Moreover Hesychius called an Elephant in the Greek tongue Perissas'; the Latins do indifferently use Elephas and Elephantus; and it is said that Elephantus in the Punic tongue, signifieth Caesar: whereupon when the Grandfather of Julius Caesar had slain an Elephant, 
The original of the Caesars.  he had the name of Caesar put upon him.  
The Italians call this beast Leofante, or Lionfante; the French, Elephante; the Germans, Helfant; the Illyrians, Slon. We read but of three appellative names of Elephants; that is of one, called by Alexander the great Ajax, because he had read that the buckler of great Ajax was covered with an Elephant's skin, about whose neck he put a Golden collar, and so sent him away with liberty. Antiochus' one of Alexander's successors had two Elephants, one of them he likewise called Ajax, in imitation of Alexander, and the other Patroclus, of which two this story is reported by Antipater. That when Antiochus came to a certain ford or deep water, Ajax which was always the Captain of the residue, having sounded the depth thereof, refused to pass over, and turned back again, than the King spoke to the Elephants and pronounced, that he which would pass over should have principality over the residue: whereupon Patroclus gave the adventure, and passed over safely, and received from the King the silver trappings and all other prerogatives of principality; the other seeing it (which had always been chief till that time) preferred death before ignominy and disgrace, and so would never after eat meat but famished for sorrow.  
They are bred in the hot Eastern Countries, for by reason they can endure no cold, they keep 
Countries of the breed of Elephants. Diodorus. Aelianus. Philostratus. Solinus.  only in the East and South. Among all, the Indian Elephants are greatest, strongest, and tallest, and there are among them of two sorts, one greater (which are called Prasii) the other smaller (called Taxilae) They be also bred in Africa, in Lybia, much greater than a Nysaean Horse, and yet every way inferior to the Indian; for which cause, if an African Elephant do but see an Indian, he trembleth, and laboureth by all means to get out of his sight, as being guilty of their own weakness.  
There are Elephants also in the Isle Taprobane, and in Sumatra in Africa. They are bred in Lybia, in Aethiopia, among the Troglodytae, and in the Mountain Atlas, Syrteses, Zames, and Sala, the seven Mountains of Tingitania, and in the Country of Basman, subject to the great Cham. Some Authors 
Vertomannus. Leo Afer. Paul Venetus.  affirm, that the African Elephants are much greater than the Indian, but with no greater reason than Columella writeth, that there be as great beasts found in Italy as Elephants are: whereunto no sound Author ever yielded.  
Of all earthly creatures an Elephant is the greatest: for in India they are nine cubits high, and 
The height and stature of Elephants.  five cubits broad; in Africa fourteen or fifteen full spans, which is about eleven foot high and proportionable in breadth, which caused Aelianus to write, that one Elephant is as big as three Bugils; and among these the Males are ever greater than the Females. In the Kingdom of Melinda in afric, there were two young ones not above six months old, whereof the ●east was as great as the greatest Ox, but his flesh was as much as you shall find in two Oxen; the other was much grater.  
Their colour is for the most part mouse-colour, or black; and there was one all white in Ethiopia: 
Vertomannus. The colour and several parts. Of the use of his skin. Pliny.  The skin looketh pieled and scabby; it is most hard on the back, but softer underneath the belly, having no covering of hair or gristles, nor yet help by his tail to drive away the flies, for that evil doth this beast feel in his great body, but always hath crevices in his skin, which by their savour do invite the little flies to a continual feast, but when by stretching forth they have received the swarms, by shrinking together again, they enclose the flies, and so kill them: so that these crevices in his skin, are unto him in stead of a main, tail, and hair: yet there are some few hairs which grow scattering upon his hide, whereof some have been brought out of America into Germany, which were two palms long, but not so stiff as Swine's.  
Grandia taurorum portant qui corpora, quaeris  
An Lybicas possint sustinuisse trabes.  
There is a certain Book extant, without the name of the Author, written of Judea or the Holy land, wherein the Author affirmeth that he saw an Elephant's tooth sold to a Venetian Merchant for six and thirty Ducats, it being fourteen spans long, and four spans broad, and it weighed so heavy, that he could not move it from the ground.  
Vartomanus also saith, that he saw in the Isle of Sumatra, two Elephants teeth, which weighed three hundred six and thirty pounds. This is certain, that the teeth of those Elephants which live in the Marshes and watery places, are so smooth and hard, as they seem intractable, and in some places they have holes in them, and again certain bunches as big as hailstones, which are so hard, as no art or instrument can work upon them.  
The Elephants of the Mountains have lesser and whiter teeth, fit to be applied to any work, but 
Philostratus.  the best of all, are the teeth of the Campestrial and field Elephants, which are whitest and softest, and may well be handled without all pain. The teeth of the female are more precious then of the male, and these they lose every tenth year; which falling off, they bury and cover in the earth, pressing them down by sitting upon them, and then heal them over with earth by their feet, and so in short time the grass groweth upon them: for, as when they are hunted they know it is for no other cause than their teeth; so also when they lose their teeth, they desire to keep them from men, lest the virtues of them being discovered, they which bear them should enjoy the less peace and security.  
It is admirable what devices the people of India and Africa have invented by natural observation, 
The finding of hidden teeth.  to find out these buried teeth, which unto us living in the remote parts of the world, we would judge impossible by any ordinary or lawful course, except we should turn up the earth of a whole Country, or go to work by diabolical conjuration; yet have they found out this facile and 
Aelianus.  ready course. In the woods or fields where they suspect these teeth to be buried, they bring forth pots or bottles of water, and disperse them, here one, there another, and so let them stand, and tarry to watch them, so one sleepeth, another singeth, or bestoweth his time as he pleaseth; after a little time, they go and look in their pots, and if the teeth lie near their bottles, by an unspeakable and 
A wonderful natural secret.  secret attractive power in nature, they draw all the water out of them that are near them, which the watchman taketh for a sure sign, and so diggeth about his bottle, till he find the tooth: but if their bottles be not emptied, they remove to seek in another place.  
These Ivory teeth have been always of great estimation among all the Nations that ever knew them, the Ethiopians paid for a tribute unto the King of Persia every third year twenty of these teeth hung about with gold and Jet-wood. These are sold by weight, and there be many which deceive the world with the bones of Fishes in stead hereof, but the true Ivory is paler and heavier, and falling upon the ground will easily break, whereas the bones of Fishes are more tenacious, light and strong. It is like to the Chernites wherein Darius was entombed, and the Marble called Lapis Coraliticus, Coral stone: like unto this is the Alagis stone, and the Paederos Jewel. With this Ivory they made images and statues for their Idol gods, as one for Pallas in Athens, for Esculapius in Epidaurus, for Venus under the name of Urania by Phidias, whereupon she was called Elephantina, for Apollo at Rome: and therefore Pausanias wondereth at the Grecians that spared no cost for the vain worship of their gods, for they brought of the Indians and Ethiopians Ivory to make their Images with more pomp and ostentation: besides of Ivory they make the hafts of knives, and also the best combs, and Solomon as appeareth 3 Reg. 10. had a throne of Ivory covered all over with gold, for the costs and charge whereof he could not expend 〈…〉 less than thirty thousand talents.  
The greatness of these appeareth by their use, for Polybius reporteth by the relation of Galussa a Noble man and a great traveller in Africa, that with them they made posts for houses, and racks to lay their Cattles meat upon, and likewise folds to enclose them. Apelles made an Ink of Ivory, which 
Rob. Cenalis.  was called Elephants ink, and he painted therewith. It hath been affirmed by Aelianus and some writers following Pliny, that these teeth are horns, and that Elephants are horned beasts, which error rose upon the occasion of these words of Pliny; Elephantos & arietes candore tantum cornibus 
Pliny. Whether Elephants have horns.  assimilatis, in Santonum littore reciprocatos destituit Oceanus: where Aelianus finding a resemblance betwixt Rams and Elephants in their white horns, was contented to apply that name to them both, which appertaineth only to one; for Pliny himself lib. 18. showeth his meaning by another like speech, of their whetting their horns upon trees, and Rhinocerotes upon stones: for except he had named horns in the first place it might have been questioned whether Rhinocerotes had any horns, but rather teeth in the second place.  
But whatsoever were the words or opinion of Pliny, it is most certain, that after Herodotus and other ancient writers, it is safer to call these teeth than horns, and I will briefly set down the reasons of Philostratus, that will have them to be teeth; and afterward of Grapaldus, Aelianus, and Pausanias, that would make them horns, and so leave the Reader to consider whether opinion he thinketh most agreeable to truth. First, that they are not horns, it is alleged that horns fall off and grow every year again, especially of Hearts, and grow forth of their heads; but teeth which are called Fannae or Gang-teeths, standing out of the mouth, fall off together, and are given for weapon and defence to beasts, and such are an Elephants. Again, a horn hath a certain line or circle near the root, which is covered every year, but this cometh up like a stony substance, without all circle or cover, and therefore it cannot be a horn. Moreover, those creatures are said to have horns that have cloven hoofs, this hath no cloven hoof, but only five distinct fingers upon a foot. Lastly, all horned beasts have an empty hollowness in their horns (except Hearts) but this is found and full throughout, except a little passage in the middle like a hole into a tooth: and thus say they which will have them called teeth.  
Now on the contrary, those which will have them horns, maake these arguments. First, as the Elks have their horns grow out of their eyelids, the Rhinocerotes or Ethiopian Bulls out of their nose, so as it is not unnatural for the Elephant to have his horns grow out of his mouth. Again, horns fall off and come again in old beasts, but teeth do not so, and therefore these are horns and not teeth; the power of fire cannot alter teeth, but these teeth break if you go about to change their porportion or figure, but horns of Oxen and Elephants may be stretched, bended, altered, straightened, and applied to what fashion soever you will. Again, teeth grow out of the gums and cheekbone, as it is apparent, but horns grow out of the scull and temples, and so do the Elephants, as by observation every man may discern. Lastly, as nature hath given another shape and greater proportion of body to Elephants then to any other beasts, so also it is not unreasonable that it vary in the placing of his horns, for they grow downward, and the very mole and quantity of his body is sufficient to arm him against the fear of death. Thus they argument for the horns of Elephants.  
The Poets have a pretty resemblance of dreams, comparing true dreams to horns, and false dreams to Ivory, because falsehood is ever more burnished, then naked and ragged truth. And besides the eye of man is translucent, and containeth in it a horny substance, and by the eye we always receive the best assurance, but by the mouth (signified by teeth) are many falsehoods vented: and for that horns turn upward to heaven, the fountain of truth, but the teeth of an Elephant grow downward towards the earth the mother of error. And for this cause Aeneas by Virgil and Homer, is said to come in at the horny gate of Somnus, and to go forth at the Ivory: Virgil's Verses are these:  
Sunt geminae Somni portae, quarum altera fertur  
Cornea, qua veris facilis datur exitus umbris.  
Altera candenti perfecta nitens Elephanto,  
Sed falsa ad coelum mittunt insomnia manes.  
His ubi dum natum Anchises, unaque Sibyllam  
Prosequitur dictis, portaque emittit eburna.  
And here we will leave, and prosecute no further this discourse of their horns and teeth, but proceed to the other outward parts of this beast.  
The tongue is very small though broad, his trunk called Proboscs and Promuscis, is a large hollow 
Aristotle. Aelianus.  thing hanging from his nose like skin to the groundward; and when he feedeth it lieth open, like the skin upon the bill of a Turkeycock, to draw in both his meat and drink, using it for a hand, and therefore improperly it is called a hand. For by it he receiveth of his keeper whatsoever he giveth him, with it he overthroweth trees, and wheresoever he swimmeth, through it he draweth breath. It is crooked, gristly, and inflexible at the root next to the nose: within it hath two passages, one into the head and body by which he breatheth, and the other into his mouth, whereby 
Gillivi.  he receiveth his meat: and herein is the work of God most wonderful, not only in giving unto it such a divers proportion and anatomy, but also giving him reason to know this benefit of it, that so long as he is in the water and holdeth up that trunk, he cannot perish.  
With this he fighteth in war, and is able to take up a small piece of money from the earth: with 
Vertomannus.  it he hath been seen to pull down the top of a tree, which twenty four men with a rope could not make to bend. With it he driveth away his Hunters when he is chased, for he can draw up therein a great quantity of water, and shoot it forth again, to the amazement and overthrow of them that persecute him. The Moors say that he hath two hearts, one wherewithal he is incensed, and another whereby he is pacified.  
But the truth is, as Aristotle in the dissection of the heart observed, there is a double ventricle and bone in the heart of an Elephant. He hath a Liver without any apparent gall, but that side of the Liver being cut, whereon the gall should lie, a certain humour cometh forth like a gall. Wherefore Aelianus saith, he hath his gall in his maw-gut, which is so full of sinews, that one would think he had four bellies; in this receiveth he his meat, having no other receptacle for it. His entrails are like unto a Swine's, but much greater.  
His Liver four times so great as an Ox's, and so all the residue except the Milt. He hath two paps a little beside his breast under his shoulders, and not between his hinder legs or loins, they 
Aristotle.  are very small and cannot be seen on the side. The reasons hereof are given, first that he hath but two paps, because he bringeth forth but one at a time, and they stand under his shoulders like an Apes, because he hath no hoofs but distinct feet like a man's, and also because from the breast floweth more abundance of milk.  
The genital part is like a Horses, but lesser than the proportion of his body affordeth: the stones are not outwardly seen, because they cleave to his reins. But the female hath her genital betwixt her thighs: the forelegs are much longer than the hinder legs, and the feet be greater. His legs are of equal quantity, both above and beneath the knees, and it hath ankle bones very low. The articles do not ascend so high as in other creatures, but kept low near the earth. He bendeth his hinder legs like a man's when he sitteth, but by reason of his great weight he is not able to bend on both sides together, but either leaneth to the right hand or to the left, and so sleepeth: It is false that they have no joints or articles in their legs, for when they please they can use, bend, 
Coelius. Gillius.  and move them, but after they grow old, they use not to lie down or strain them, by reason of their great weight, but take their rest leaning to a tree: and if they did not bend their legs, they could never go any ordinary and stayed pace. Their feet are round like a Horses, but so as they reach from the middle every way two spans length, and are as broad as a bushel, having five distinct toes upon each foot, the which toes are very little cloven, to the intent that the foot may be stronger, and yet parted, that when he treadeth upon soft ground, the weight of his body press not down the leg too deep. He hath no nails upon his toes, his tail is like an Ox's tail, having a little hair at the end, and the residue thereof peeled and without hair: He hath not any bristly hairs to cover his back. And thus much for their several parts and their uses.  
There is not any creature so capable of understanding as an Elephant, and therefore it is requisite 
Their inward natural parts.  to tarry somewhat the longer in expressing the several properties, and natural qualities thereof, which sundry and variable inclinations, cannot choose but bring great delight to the Reader. They 
Aelianus. Tzetzes. The places of their abode.  have a wonderful love to their own Country, so as although they be never so well delighted with divers meats and joys in other places, yet in memory thereof they send forth tears, and they love also the waters, rivers, and marshes, so as they are not unfitly called Riparii, such as live by the rivers sides: although they cannot swim by reason of their great and heavy bodies, until they be taught. Also they never live solitary, but in great flocks, except they be sick or 
Pliny.  watch their young ones, and for either of these they remain adventurous unto death, the eldest leadeth the herd, and the second driveth them forward, if they meet any man they give him way, and go 
Leo Afer.  out of his sight.  
Their voice is called by the word Barrire, that is, to bray, and thereupon the Elephants themselves 
Festus. Philomelae author.  are called Barri; for his voice cometh out of his mouth and nostrils together, like as when a man speaketh breathing, wherefore Aristotle calleth it Raucity, or hoarseness, like the low sound of a Trumpet, this sound is very terrible in battles as shall be afterward declared.  
They live upon the fruits of Plants and roots, and with their trunks and heads, overthrew the 
The meat of wild Elephants. Pliny. Solinus.  tops of trees, and eat the boughs and bodies of them, and many times upon the leaves of trees he devoureth Chamaeleons, whereby he is poisoned and dyeth, if he eat not immediately a wild Olive. They eat earth often without harm, but if they eat it seldom, it is hurtful and procureth pain in their bellies, so also they eat stones. They are so loving to their fellows, that they will not eat their meat alone, but having found a prey, they go and invite the residue to their feasts and cheer, more like to reasonable civil men, then unreasonable brute beast. There are certain noble Melons in Ethiopia, which the Elephants being sharp smelling beasts, do wind a great way off, and by the conduct of their noses come to those Gardens of Melons, and there eat and devour 
Aelianus. Hermolaus.  them. When they are tamed they will eat Barley either whole or ground: of whole at one time is given them nine Macedonian Bushels, but of Meal six, and of drink either wine or water, thirty Macedonian pints at at a time, that is, fourteen gallons; but this is observed, that they drink not wine except in war, when they are to fight, but water at all times, whereof they will not taste, except it be muddy and not clear, for they avoid clear water, loathing to see their own shadow therein; and therefore when the Indians are to pass the water with their Elephants, they choose 
Aelianus. Simocratus. A secret. Pliny. A secret in a Country of India. Aelianus.  dark and cloudy nights wherein the Moon affordeth no light. If they perceive but a Mouse run over their meat, they will not eat thereof, for there is in them a great hatred of this creature. Also they will eat dried Figs, Grapes, Onions, Bulrushes, Palms, and Ivy leaves: There is a Region in India, called Phalac●us, which signifieth Bald, because of an herb growing therein, which causeth every living thing that eateth thereof, to lose both horn and hair, and therefore no man can be more industrious or wary to avoid those places, then is an Elephant, and to forbear every green thing growing in that place when he passeth through it.  
It will forbear drink eight days together, and drink wine to drunkenness like an Ape. It is delighted above measure with sweet savours, ointments, and smelling flowers, for which cause 
Their love to sweet flowers. Aelianus.  their keepers will in the Summer time lead them into the meadows of flowers, where they of themselves will by the quickness of their smelling, choose out and gather the sweetest flowers, and put them into a basket if their keeper have any; which being filled, like dainty and neat men, they also desire to wash, and so will go and seek out water to wash themselves, and of their own accord return back again to the basket of flowers, which if they find not, they will bray and call for them. Afterward being led into their stable, they will not eat meat until they take of their flowers and dress the brims of their mangers therewith, and likewise strew their room or standing place, pleasing themselves with their meat, because of the savour of the flowers stuck about their cratch, like dainty fed persons which set their dishes with green herbs, and put them into their cups of wine.  
Their pace is very slow, for a child may overtake them by reason of their high and large bodies (except in their fear) and for that cause cannot swim: as also by reason that the toes of their feet 
Gillius. The shipping of Elephants.  are very short and smally divided. When they are brought into a Ship, they have a bridge made of wood, and covered with earth, and green boughs are set on either side, so that they imagine they go upon the land until they enter into the Ship, because the boughs keep them from sight of the Sea. They are most chaste, and keep true unto their males without all inconstant love or 
Aelianus.  separation, admitting no adulteries amongst them, and like men which taste of Venus not for any corporal lust, but for desire of heirs and successors in their families; so do Elephants without all unchaste and unlawful lust, take their venereal compliments, for the continuation of their kind, and never above thrice in all their days, either male or female suffer carnal copulation (but the female only twice.) Yet is their rage great when the female provoketh them, and although they fight not among themselves for their females, (except very seldom) yet do they so burn in this fury, that many times they overthrew trees and houses in India by their tusks, and running their head like a Ram against them, wherefore then they keep them low and down by subtraction of their meat, and also bring some stranger to beat them. There was a certain cunning Hunter sent into Mauritania, by the Roman Emperor, to hunt and take Elephants; on a day he saw a goodly young Elephant in copulation with another, and instantly a third approached with a direful braying, as if 
Aelianus.  he would have eaten up all the company, and as it afterward appeared, he was an arrival to the female, which we saw in copulation with the other male: when he approached near, both of them set themselves to combat, which they performed like some unresistable waves of the Sea, or as the hills which are shaken together by an earthquake, wherein each one charged the other most furiously for their love, to the terror and admiration of all the beholders, and so at last became both disarmed of their teeth and horns by their often blows, before one had overcome the other, and so at last by the hunters were parted asunder, being ever afterward quiet from such contentions about their females for copulation.  
The Indians separate the stables of the females far asunder from the males, because at that time 
The place and manner of their copulation. Pliny.  they overthrew their houses. They are modest and shamefast in this action, for they seek the Deserts, Woods, and secret places for procreation, and sometimes the waters, because the waters do support the male in that action, whereby he ascendeth and descendeth from the back of the female with more ease: and once it was seen, that in Virgea (a Country of the Corascens) two Elephants did engender out of India, otherwise they couple not out of their own Countries. When they go to copulation, they turn their heads towards the East, but whether in remembrance 
Albertus.  of Paradise, or for the Mandragoras, or for any other cause I cannot tell: the female sitteth while she is covered. They begin to engender, the male at six, ten, twelve, fifteen or twenty year old, the female not before ten years old. They couple but five days in two years, and never after the female is filled till she have been clear one whole year; and after the second copulation, 
Solinus. The time of copulation. Arrianus.  he never more toucheth his female. At that time the male breatheth forth at his nose a certain fat humour like a menstruous thing, but the female hath them not till her place of conception be opened: and always the day after her filling, she washeth herself before she return to the flock.  
The time of their going with young is according to some, two years, and according to other, 
Aristotle. The time of their going with young. Diodorus. Pogius. Aelianus.  three; the occasion of this diversity is, because their time of copulation cannot certainly be known, because of their secrecy, for the greater bodies that beasts have, they are the less fruitful. She is delivered in great pain, leaning upon her hinder legs. They never bring forth but one at a time, and that is not much greater than a great Cow-calf (of three months old) which she nourisheth six or eight year. As soon as it is Calved, it seeth and goeth, and sucketh with the mouth, not with the trunk, and so groweth to a great stature.  
The females when they have calved are most fierce, for fear of their young ones, but if a man come and touch them, they are not angry, for it seemeth they understand that he toucheth them 
The love of the male to the female, and of both to the Calf. Tzetzes.  not for any desire to take or harm them, but rather to stroke and admire them. Sometimes they go into the water to the belly, and there calve for fear of the Dragon: the male never forsaketh her, but keepeth with her for the like fear of the Dragon, and feed and defend their young ones with singular love and constancy unto death; as appeareth by the example of one, that heard the braying of her calf fallen into a ditch, and not able to arise, the female ran unto it, and for haste fell down upon it, so crushing it to death, and breaking her own neck with one and the same violent love.  
As they live in herds, so when they are to pass over a river or water, they send over the least or youngest first, because their great bodies together should not cause the deep water to swell or rise above their height: the other stand on the bank and observe how deep he wadeth, and so make account that the greater may with more assurance follow after the younger and smaller, than they the elder and taller; and the females carry over their Calves upon their snouts, and 
Plutarch. Aelianus. Philostratus.  long eminent teeth binding them fast with their trunks, (like as with ropes or male girts, that they may not fall) being sometime holpen by the male; wherein appeareth an admirable point of natural wisdom, both in the carriage of their young, and in sending of the lesser foremost, not only for the reason aforesaid, but also because they being hunted and prosecuted, it is requisite that the greatest and strongest come in the rear and hindmost part, for the safeguard of the weaker, against the sury of their persecutors, being better able to fight then the foremost, whom in natural love and policy, they set farthest from the danger.  
Mutiuc which had been thrice Consul affirmeth, that he saw Elephants brought on shore at Puteoli 
The bringing of Elephants out of Ships.  in Italy: they were caused to go out of the Ship backward, all along the bridge that was made for them, that so the sight of the Sea might terrify them, and cause them more willingly to come on land, and that they might not be terrified with the length of the bridge from the continent. Pliny and Solinus affirm, that they will not go on shipboard, until their keeper by some intelligible sign 
A secret, if true.  of oath, make promise unto them of their return back again.  
They sometimes, as hath been said, fight one against another, and when the weaker is overcome, 
Aristotle. Of their sighting.  he is so much abased and cast down in mind, that ever after he feareth the voice of the conqueror.  
They are never so fierce, violent, or wild, but the sight of a Ram tameth and dismayeth them, for they fear his horns; for which cause the Egyptians picture an Elephant and a Ram, to signify 
Gillius. Aelianus. Coelius. Zoroastres. Their fear of Rams, Swine, and other beasts. Volaterranus.  a foolish King that runneth away for a fearful sight in the field. And not only a Ram, but also the gruntling clamour or cry of Hogs: by which means the Romans overthrew the Carthaginians and Pyrrhus which trusted overmuch to their Elephants. When Antipater besieged the Megarians very straight with many Elephants, the Citizens took certain Swine and anointed them with pitch, than set them on fire and turned them out among the Elephants, who crying horribly by reason of the fire on their bodies, so distempered the Elephants, that all the wit of the Macedonians could not restrain them from madness, fury, and flying upon their own company, only because of the cry of the Swine. And to take away that fear from Elephants, they bring up with them when they are tamed, young Pigs and Swine ever since that time. When Elephants are chased in hunting, if the Lions see them, they run from them like Hinde-calves from the Dogs of Hunters, and yet Iphicrates sayeth, that among the Hesperian or western Ethiopians, Lions set upon the young Calves of Elephants and wound them: but at the sight of the mothers, which come with speed to them, when they hear them cry, the Lions run away, and when the mothers find 
The cruelty of the females to their wounded Calves. Solinus. Stat. Sebosi.  their young ones imbrued in their own blood, they themselves are so enraged that they kill them, and so retire from them, after which time the Lion's return and eat their flesh. They will not endure the savour of a Mouse, but refuse the meat which they have run over: in the river Ganges of India, there are blue Worms of sixty cubits long having two arms; these when the Elephants come to drink in that river, take their trunks in their hands and pull them off. There are Dragons among the Ethiopians, which are thirty yards or paces long, these have no name among the inhabitants but Elephant-killers. And among the Indians also there is as an inbred and native 
Aelianus.  hateful hostility between Dragons and Elephants: for which cause the Dragons being not ignorant that the Elephants feed upon the fruits and leaves of green trees, do secretly convey themselves into them or to the tops of rocks: covering their hinder part with leaves, and letting his head and fore part hang down like a rope, on a sudden when the Elephant cometh to crop the top of the tree, she leapeth into his face, and diggeth out his eyes, and because that revenge of malice is too little to satisfy a Serpent, she twineth her gable like body about the throat of the amazed Elephant, and so strangleth him to death.  
Again they mark the footsteps of the Elephant when he goeth to feed, and so with their tails, net in and entangle his legs and feet: when the Elephant perceiveth and feeleth them, he putteth down his trunk to remove and untie their knots and gins; then one of them thrusteth his poisoned stinging head into his Nostrils, and so stops up his breath, the other prick and gore his tender belly-parts. Some again meet him and fly upon his eyes and pull them forth, so that at the last he must yield to their rage, and fall down upon them, killing them in his death by his fall, whom he could not resist or overcome being alive: and this must be understood, that forsomuch as Elephants go together by flocks and herds, the subtle Dragons let the foremost pass, and set upon the hindmost, that so they may not be oppressed with multitude.  
Also it is reported that the blood of an Elephant is the coldest blood in the world, and that Dragons in the scorching heat of Summer, cannot get any thing to cool them, except this blood; for which cause they hide themselves in rivers and brooks whither the Elephants come to drink, and when he putteth down his trunk they take hold thereof, and instantly in great numbers leap up unto his ear, which is naked, bare and without defence: whereout they suck the blood of the Elephant until he fall down dead, and so they perish both together.  
Of this blood cometh that ancient Cinnabaris, made by commixture of the blood of Elephants 
Of Cinnabaris or the best red colour.  and Dragons both together, which alone is able, and nothing but it, to make the best representation of blood in painting. Some have corrupted it with Goats-blood, and call it Milton, and Mimum, and Monocroma: it hath a most rare and singular virtue against all poisons, beside the unmatchable property aforesaid.  
These Serpents or Dragons are bred in Taprobana, in whose heads are many precious stones, with such natural seals or figurative impressions, as if they were framed by the hand of man, for Podisippus and Tzetzes affirm, that they have seen one of them taken out of a Dragon's head, having upon it the lively and artificial stamp of a Chariot.  
Elephants are enemies to wild Bulls, and the Rhinocerots, for in the games of Pompey, when an Elephant 
The sight of Elephants. Pliny.  and a Rhinoceros were brought together, the Rhinoceros ran instantly and whet his horn upon a stone, and so prepared himself to fight, striking most of all at the belly of the Elephant, because he knew that it was the tenderest and most penetrable part of the body.  
The Rhinoceros was as long as the Elephant, but the legs thereof were much shorter, and as the Rhinocerotes sharpen their horns upon the stones, so do the Elephants their teeth upon trees: the sharpness of either yieldeth not to any steel. Especially the Rhinocerot teareth and pricketh the legs 
Aelianus. Oppianus. Strabo.  of the Elephant. They fight in the woods for no other cause, but for the meat they live upon, but if the Rhinocerot get not the advantage of the Elephant's belly, but set upon him in some other part of his body, he is soon put to the worst, by the sharpness of the Ivory tooth which pierceth through his more than buffe-hard skin (not to be pierced with any dart) with great facility, being set on with the strength of so able an adversary. The Tiger also feareth not an Elephant, but is 
Eustathius.  fiercer and stronger, for he leapeth upon his head and teareth out his throat, but the Gryphins which overcome almost all beasts, are not able to stand with the Lions or Elephants.  
The females are far more strong, cheerful, and courageous than the males, and also they are apt to bear the greater burdens; but in War the male is more graceful and acceptable, because 
Vartomannus. The conditions & courage of male and female. Gillius.  he is taller, giving more assured ensigns of victory and fortitude: for their strength is admirable, as may be conjectured by that which is formerly recited of their trunk, as Vartoman affirmeth, that he saw three Elephants with their only heads, drive a great Ship out of the Sea-water where it was fastened unto the shore. When he is most loaded he goeth surest, for he can carry a wooden Tower on his back with thirty men therein, and their sufficient food and warlike instruments.  
The King of India was wont to go to war with 30000 Elephants of war, and beside these he had 
Albertus. The strength and burden of an Elephant.  also followed him 3000 of the chiefest and strongest in India, which at his command would overthrow Trees, Houses, Walls, or any such thing standing against him: and indeed upon these were the Indians wont to fight, for the defence of their Coast and Country. The farthest region of that continent is called Partalis, inhabited by the Gangarides and Calingae, the King whereof was wont to have seven hundred Elephants to watch his Army, and there was no mean Prince in all 
pliny. The keepers & maintainers of Elephants. Solinus.  India which was not Lord of many Elephants. The King of Palibotrae kept in stipend, eight thousand every day, and beyond his Territory was the King of Modubae and Molindae, which had four hundred Elephants. These fight with men, and overthrow all that come within their reach, both with their trunks and teeth.  
There were certain officers and guiders of these Elephants, which were called Elephantarchae, who were the governors of sixteen Elephants, and they which did institute and teach them Martial discipline, were called Elephantagogi. The Military Elephant did carry four persons on his bare 
Pollux. The instruction of Elephants for war. Aelianus.  back, one fight on the right hand, another fighting on the left hand, a third which stood fight backward from the Elephant's head, and a fourth in the middle of these holding the reins and guiding the beast to the discretion of the Soldiers, even as the Pilot in a Ship guideth the stern, wherein was required an equal knowledge and dexterity, for they understand any language quickly; for when the Indian which ruled them said, Strike here on the right hand, or else on the left, or refrain and stand still, no reasonable man could yield readier obedience. They did fasten by iron chains, first of all upon the Elephant that was to bear ten, fifteen, twenty, or thirty men, on either side two panniers of iron bound underneath their belly, and upon them the like panniers of wood hollow, wherein they place their men at arms, and covered them over with small boards, for the trunk of the Elephant was covered with a mail for defence, and upon that a broad sword, and two cubits long: this (as also the wooden Castle or panniers aforesaid) were fastened first to the neck, and then to the rump of the Elephant. Being thus, armed, they entered the battle, and they showed unto the beast to make them more fierce, wine, red liquor made of Rice, and white cloth, for at the sight of any of these, his courage and rage increaseth above all measure; then at the sound of the Trumpet he beginneth with teeth to strike, tear, beat, spoil, take up into the air, cast down again, stamp upon men under feet, ovethrow with his trunk, and make way for his riders to pierce with Spear, Shield, and Sword; so that his horrible voice, his wonderful body, his terrible force his admirable skill, his ready and inclinable obedience, and his strange and seldom seen shape, produced in a main battle no mean accidents and overturns. For this cause we read how that Pyrrhus first of all produced Elephants against the Romans in Lucania: afterward Asdrubal in Africa, Antiochus in the East, and Jugurtha in Numidia.  
Against this new kinds of Castle-fighting, and Souldier-bearing beasts, on the contrary they 
The fight against Elephants.  invented new kinds of stratagems, as is before set down, and also new instruments of war, for a Centurion in Lucania with a new devised sharp Sword cut off the trunk of this beast, again other invented, that two armed Horses should draw a Chariot, and in the same armed men with Javelins and sharp Spears, the speedy Horses should with all force run upon the Elephants, and the spear-men directing their course and weapons, some upon the beast, other upon the riders, did not only wound the beast, but also by celerity of the Horses, escape all danger.  
Other again sent against him armed Soldiers, having their Armour made full of sharp pricks or piercing piked Nails, so that when the beast did strike at them with his trunk, he received grievous wounds by his own blows. Again there were certain young men Soldiers, armed with light armour, which being mounted upon swift Horses, could cast Darts with singular facility, and without the reach of the beast, many times wounding him with long Spears, and so by example of the Horsemen, the Footmen, grew more bold, and with piles in the earth annoyed the belly of the beast, and utterly vanquishing it and the rider. Again, they devised slings to cast stones, whereby they beat off the riders, and many times overthrew the Castle-bearer, as it were by some violent stroke of a Cannon shot; neither was there ever any more easy way to disaster these monster-seeming Soldiers, then by casting of stones; and lastly they would suffer their Elephants and their riders by poor hopes and appearances of fear, to enter into the midst among them, and so begirt and enclose them, that they took the Elephants alive; and also more shooters of Darts carried in Chariots with the strong course of horses, did so annoy them, that whereas their bodies were great and unwieldy, not nimble to stir out of place, it became more easy to kill an Elephant than a Horse, because many shooters at one time could pierce so fair a mark with unresistible weapons. And these things are related by Vegetius.  
At the last the fight with Elephants turned into a public game or pastime, both to see them fought 
Games of Elephants.  withal by men, and also among themselves. When certain prisoners of the Romans were taken by Annibal, he first constrained them to skirmish among themselves, and so slew one another except only one; and he was by the like commandment forced to fight with an Elephant, but upon condition of liberty if he escaped alive: and thereupon joined combat, and slew the Elephant, to the great grief and amazement of all the Carthaginians; but going home, according to agreement, Annibal fearing that by this fact those great beasts would grow into contempt, sent certain Horsemen to kill him by the way.  
Their trunk or hand is most easy to be cut off; for so it happered in the aedility or templeoffice 
Fenestella.  of Claudius, Antonius and Posthumus being Consuls, and afterward in the Circus, when the Luculli were the commons officers. And when Pompey was Consul the second time, there were 17 or 20 which at one time fought within the Circus, at the dedication of the Temple of Venus the Victoria, where the Getulians fought with them with Spears and Darts; for there happened an admirable accident, one of the Soldiers who having a hurt in his feet did creep upon his knees betwixt the legs of the Elephants, and cast up the Darts over his head into the beasts belly, which fell down round about him, to the great pleasure of the beholders, so that many of the Elephants perished rather by Art then the strength of the Soldier. No less was the Miracle of another slain with one stroke, for a pile ran into his temples through his eye, and there stuck so fast, that it could not be pulled forth again; which thing was afterward assayed by Julius Caesar, and in the third time of his Consulship, there were twenty Elephants, which in the Games fought with five hundred men, and so many with Towers on their backs, bearing threescore men in every Tower.  
To conclude, Elephants are afraid of fire, and Martial made this Epigram of a Bull slain by an Elephant, which was wont to domineer in all their triuphant games, wherewithal I will conclude this discourse.  
Qui modo per totam flammis stimulatus arenam  
Sustulerat raptas Taurus in astra pilas,  
Occubuit tandem cornuto ardore petitus,  
Dum facilem tolli sic Elephanta putat.  
In the next place it is good to relate the story of the taking and taming of Elephants, for in 
The taking of Elephants. Pliny. Strabo.  Lybia about the Troglodytae, the hunting and taking of Elephants have given many names to several Towns, as Elephantina, and Elephantis, Epitherae, Philothera, and the hunting of Elephants by Ptolemais, by the Port Saba, the City Daraba, and Lycha. In afric they take them in great ditches, whereinto when they are fallen, the people presently with boughs, mattocks, leaves, and digging down of high raised places, take them out again, and so turn them into a valley wrought by the labour of man, most firmly walled on both sides, where with famine they tame him; for when he would gently take a bough at the hand of a man, they adjudged him tamed, and grew familiar with him, leading him away without all scruple.  
But the Indians use a more ingenious and speedy means to tame them, which is this; first, they dig also a great ditch, and place such meat therein as the beast loveth, who winding it, and coming thereunto, for desire thereof falleth into the fossae or ditch: being so fallen in, and not able 
Pliny.  to come forth again, one cometh to him with Whips, beating him very grievously for a good space, to the great grief of the beast, who through his enclosing can neither run away nor help himself; then cometh another during this time of punishment, and blameth the first man for beating the beast, who departeth presently as one afraid of his rebuke, the other pitieth the beast, and stroaketh him, and so goeth away; then cometh the whipper again, and scourgeth the Elephant as before and that more grievously to his greater torment for a good space together: whereupon the time fulfilled, the other cometh again and fighteth with the whipper, and forcibly seemeth to drive him 
Albertus.  away, and relieve the poor beast; and this they do successively three or four times; so at the last, the Elephant groweth to know and love his deliverer, who by that means draweth him out and leadeth him away quietly: While this thing is doing, the smiter and whipper useth a strange and unwonted kind of habit, so as he may never be known by the Elephant after he is tamed, for fear of revenge: of which you shall hear more afterward, in the farther discourse and opening the nature of this beast.  
Arrianus and Strabo relate another way whereby the Indians take their Elephants, which because they write upon their own eye sight, of the things they knew assuredly, I have thought good to express the devise; Four or five Hunters first of all choose out some plain place, without Trees or Hills, but declining, by the space of some four or five furlongs; this they dig like a wide ditch as aforesaid, and with the earth they take up, they raise walls about it like a trench, and in the sides of the trench they make certain dens with holes, to convey in light to the Watchmen, whom they place therein, to give notice and observe when the Elephants are enclosed; then make they a narrow bridge covered with earth at the farther end of the trench, that the beasts may dread no fallacy; and for the more speedy effecting and compassing their desire, they also include in the trench three or four tame female Elephants, to entice and draw into them the wild ones.  
Now these beasts in the day time feed not so boldly as in the night, and therefore they cannot easily be deceived or taken in the light; but in the night great flocks of them follow the Captain (as we have already showed) and so coming near this trench, partly by the voice, and partly by the savour and smell of the females, they are drawn into the trench; then the Watchmen with all speed, pull down the bridge, and other of them go into the next Towns to call for help, who upon the first notice thereof, come to the place mounted upon the best and strongest tame Elephants, and so compass them about, giving meat in their presence to the tame, but besieging the enclosed, they keep them from all meat and food, until they be so weakened that they dare enter in among them, but in this manner, they turn in their tame Elephants, and go under their bellies, and so when they come near the wild Elephants, they speedily convey themselves under his belly, and lay unavoidable fetters upon their feet: then provoke they the tame ones to beat and fight with the wild, who by reason of the manacles upon their feet are easily overthrown and fall to the ground; being on the ground, they put halters upon their necks made of raw Ox hides, and so bind them to the tame and domestical Elephants: And while they lie on the ground, they get upon them, and to the intent that their Riders may be without danger of harm by them, they cut the skin of their necks round about in a circle, with a sharp sword, and upon the wound they tie and fasten a rope, that so the pain may constrain the beast to be quiet, so that by this they begin to feel their own weakness, and leave off their wildeness, betaking themselves to the mercy of their new Masters.  
But thus raised from the earth again, and yoked by the necks and legs to the tamed Elephants, they are safely led home into stables, where they are fastened to great pillars by their necks, and if they refuse to eat their meat, with Timbrels, Cymbals, Harps, and other musical instruments, they are so enticed from sullen wildeness, that they forget their first natures, and yield all loving obedience to men, as to their victorious conquerors and unresistible Masters.  
These beasts by their sagacity and natural instinct, do sometime foresee their own peril, and 
Aelianus.  discover the trains and secret intentions of the Hunters, so as they cannot be drawn into the ditches and fosses by any allurements, but presaging their own misfortunes, turn back again upon their Hunters, even through the midst of them, and so seek to save themselves by flight overthrowing their enemies that dare approach unto them. At which time there is a fierce fight, to the great slaughter many times both of men and beasts; for the men to stay his flight, bend their spears, and charge their darts and arrows, to strike the Elephant directly on the face, and if the beast perceive that he hath overthrown any man instantly he maketh to him, taketh him in his teeth, lifting him up into the air, and casting him down again, stampeth upon him, wounding him many times with his teeth or horns, whereby he putteth him to cruel torments, and leaveth him not till he be dead.  
And when they invade or set upon a man, they spread forth their broadears, (which are fashioned like the wings of Ostriches) as the sails of a ship, and drawing up their trunk under their teeth their noses stand forth like the beak of some ship, and so rush they with unresistible violence upon the weak bodies of men, overturning them in no other sort, than a mighty great Hulk or man of war, the little Oars or Whirries in the Sea.  
And as the Trumpets in war give the signs of fight, so do these send forth such terrible yelling and roaring clamours, as bringeth no mean astonishment to his persecutors: beside the lamentable and mournful voices of men, by them wounded and fallen to the earth; some having their knees and bones broken, other their eyes trod out of their head, other their noses pressed flat to their faces, and their whole visages so disfigured and disfavoured in a moment, that their nearest friends, kindred and acquaintance cannot know them. These also fill the spacious air with direful cries, that are heard a great way off, into the Towns and Cities adjoining, having no other means to escape out of the way, and from the teeth of the beast, except he strike his tooth into some root and there it stick fast until the poor overthrown man can creep aside and save himself by flight.  
In this conflict, sometime the Elephants, and sometimes men are the conquerors, by bringing upon the beasts divers terrors and manacles, out of which they are not very easily delivered: for men also have their trumpets, and so make the woods and fields ring with them, the rattling of their Armour and Shields, and their own howling and whooping, kindling fires on the earth, casting both firebrands and burning Torches into the face of the Elephant, by all which the 〈◊〉 beast is not a little disgraced and terrified. So that being bereft of their wits, they turn back and run into the ditch which they so carefully avoided before.  
But if their rage proceed undeterred, and men be forced to yield unto them, forth they go into the woods, making the trees to bend unto them as a Dog or an Ox doth the standing corn at harvest: breaking off their tops and branches, which hinder their course and flight, as another beast would crop off the ears of corn; but where they are taller than the woods, there they strain every joint and member in them to get ground land overgo their Hunters; which they may perform and attain more easily, because of their customary abode in those places: and when they are escaped out of the sight of their followers, and make account that they are freed from further persecution, than cast they off all fear, and compound their distracted senses into a remembrance of meat, and so gather their food from Palms, Trees or bushes; afterward betaking themselves to rest and quietness.  
But if their Hunters come again into their sight, they also again take them to their heels, until they have gotten more ground from them, and then they rest again; and if the Sun decline, and light of day fail the Hunters, and darkness make an end of the chase; then do they compass in the beasts way, and set the wood a fire, (for Elephants fear fire as much as Lions:) So that by all this it appeareth; that the fabulous tales of Gabinius the Roman writer of Elephants, are not to be believed, when he affirmeth, that Elephants will fight against and resist the violence of fire.  
The Troglodytae hunt and take Elephants after another manner, for they climb up into the trees, and there sit till the flocks of Elephants pass by, and upon the last, the Watchman suddenly leapeth (with great courage) taking hold upon his tail and so sliding down to his legs, and with a sharp Axe which he hath hanging at his back cutteth the nerves and sinews of his legs with so great celerity, that the beast cannot turn about to relieve itself, before she be wounded and made unable to revenge her harm, or prevent her taking: and sometimes she falleth down on the wounded side, and 
Pliny.  crusheth the Hunter watchman to death, or else with her force in running, dasheth out his brains against a tree.  
The Elephant-eaters (called Elephantophagi) do observe the like policy, for by stealth and secretly 
Strabo. Other ways of taking Elephants.  they set upon the hindmost, or else the wand'ring solitary Elephant, and cut his sinews, which causeth the beast so cast down and taken.  
Other among the aforesaid Troglodyte, use a more easy, cunning and less perilous kind of taking Elephants; for they set on the ground very strong charged bent-bowes, which are kept by many of their strongest young men, and so when the flocks of Elephants pass by, they shoot their sharp arrows dipped in the gall of Serpents, and wound some one of them, and follow him by the blood, until he be unable to make resistance. There are three at every bow, two which hold it, and one that draweth the string. Other again, watch the trees whereunto the beast leaneth when he sleepeth, near some waters, and the same they cut half asunder, whereunto when he declineth his body, the tree is overturned and the beast also, and being unable to rise again because of the short nerves and no flexions in his legs, there he lieth till the Watch man come and cut off his head.  
Aristotle describeth another manner of taking Elephants in this sort; The Hunter (saith he) getteth up upon a tamed Elephant, and followeth the wild one till he have overtaken it, then commandeth he the tame beast to strike the other, and so continueth chase and beating him, till he have wearied him and broken his untameable nature. Then doth the rider leap upon the wearied and tired Elephant, and with a sharp pointed Sickle doth govern him after the tame one, and so in short space he groweth gentle. And some of them when the rider alighteth from their backs, grow wild and fierce again; for which cause they bind their forelegs with strong bands, and by this means they take both great and small old and young ones; but as the old ones are more wild and obstinate, and so difficult to be taken, so the younger keep so much with the elder, that a like impossibility or difficulty interposeth itself from apprehending them.  
In the Caspian lake, there are certain fishes (called Oxyrineh) out of whom is made such a firm 
Gillius.  glue, that it will not be dissolved in ten days after it hath taken hold, for which cause they use it in the taking of Elephants.  
There are in the Island Zeira many Elephants, whom they take on this manner: In the Mountains they make certain doysters in the earth, having two great trees standing at the mouth of the cloisters, and in those trees they hangup a great parcul 〈…〉 gate, within that cloister they place a tame female Elephant at the time of their usual copulation: the wild Elephants do speedily wind her, and make to her, and so at the last having found the way betwixt the two trees, enter into her; sometime twenty, and sometime thirty at a time: then are there two men in the said trees, which cut the rope whereby the gate hangeth, so it falleth down and includeth the Elephants, where they suffer them alone for six or seven days without meat, whereby they are so enfeebled and famished, that they are not able to stand upon their legs.  
Then two or three strong men enter in among them, and with great slaves and clubs, belabour and, ●udgel them, till by that means they grow tame, and gentle; and although an Elephant be a monstrous great beast and very subtle, yet by these and such like means do the inhabitants of India and Ethiopia, take many of them with a very small labour to their great advantage.  
Against these sleights of men, may be oposed the subtle and cautelous evasions of the beast, avoiding 
The subtlety of Elephants against their hunters.  all the footsteps of men, if they smell them upon any herb or leaf, and for their fight with the Hunters, they observe this order. First of all, they set them foremost which have the least teeth, that so they may not be afraid of combat, and when they are weary, by breaking down of trees they escape and fly away. But for their hunting, they know that they are not hunted in India for no other cause, then for their teeth, and therefore to discourage the Hunters, they set them which have the worst teeth before, and reserve the strongest for the second encounter: for their wisdom or natural discretion is herein to be admired, that they will so dispose themselves in all their battles when they are in chase, that ever they fight by course, and enclose the youngest from peril, so that lying under the belly of their Dams they can scarce be seen: and when one of them flieth they all fly away, to their usual resting places, striving which of them shall go foremost: And if at any time they come to a wide and deep Ditch, which they cannot pass over without a bridge, than one of them descendeth, and goeth down into the Ditch, and standeth transverse or cross the same, by his great body filling up the empty parts, and the residue pass over upon his back as upon a bridge.  
Afterward when they are all over, they tarry and help their fellow out of the Ditch or Trench again, by this sleight or devise, one of them putteth down to him his leg, and the other in the Ditch windeth his trunk about the same, the residue standers by cast in bundles of sprigs with 
Aelianus. Tzetzes. Plutarch.  their mouths, which the Elephant warily and speedily putteth under his feet, and so raiseth himself out of the Trench again, and departeth with his fellows.  
But if they fall in and cannot find any help or means to come forth, they lay aside their natural wild disposition, and are contented to take meat and drink at the hands of men, whose presence before they abhorred; and being delivered they think no more upon their former condition, but in forgetfulness thereof, remain obedient to their deliverers.  
Being thus taken, as it hath been said, it is also expedient to express by what art and means they 
The art of taming Elephants. Aelianus.  are cicurattd and tamed. First of all therefore when they are taken, they are fastened to some Tree or Pillar in the earth, so as they can neither kick backward nor leap forward, and there hunger, thirst, and famine, like two most strong and forcible Riders abate their natural wildeness, strength, fear and hatred of men: Afterward when their keepers perceive by their dejection of mind, that they begin to be mollified and altered, than they give unto them meat out of their hands, upon whom the beast doth cast a far more favourable and cheerful eye, considering their own bondage, and so at the last necessity frameth them unto a contented and tractable course and inclination.  
But the Indians by great labour and industry take their young Calves at their watering places, and so lead them away, enticing them by many allurements of meat to love and obey, them, so as they grow to understand the Indian language, but the elder Indian Elephants do very hardly and seldom grow tame, because of their remembrance of their former liberty, by any bands and oppression; nevertheless by instrumental music, joined with some of their Country songs and ditties, they abate their fierceness, and bring down their high untractable stomaches, so as without all bands they remain quiet, peaceable and obedient, taking their meat which is laid before them.  
Pliny and Solinus prescribe the juice of Barley to be given to them for their mitification, whereunto also agreeth Dioscorides (calling that kind of drink Zythus) and the reason hereof is, because of the tart sharpness in Barley water if it stand a little while; and therefore also they prescribe Vinegar and ashes to rub the beasts mouth, for it hath power in it to pierce stones, all sharp 
Plutarch.  things penetrate deep into his flesh, and alter his nature; the invention whereof is attributed to Democritus.  
Being thus tamed, they grow into civil and familiar uses, for Caesar ascended into the Capitol betwixt four hundred Elephants, carrying at either side burning Torches, and Heliogabalus brought 
Philosirartus.  four Wagons drawn with Elephants in Vaticanum, and men commonly ride upon them, for Ap●llonius saw near the River Indus, a Boy of thirteen year old riding alone upon an Elephant, spurring and pricking him as freely as any man will do a lean horse.  
They are taught to bend one of their hinder legs to take up the Rider, who also must receive 
The taking up of their riders. Vartomannus. Gillius. Nearchus. Strabo. Elephants for the plow.  help from some other present standers by, or else it is impossible to mount on the back of so high a Palfrey. They which are not accustomed to ride upon these beasts, are affected with vomiting and casting, like men when they first of all take the Sea. They are ruled without bridle or rains, only by a long crooked piece of wood bending like a Sickle, and nailed with sharp nails, no man can sit more safely and more softly upon a Horse or Mule than they do which ride upon the Elephants. The Indians with their lesser Elephants (which they call bastard Elephants) plow their ground and corn.  
The common price of Elephants is at the least five hundred Nobles, and sometimes two thousand. 
The price of Elephants.  The Indian women are most chaste and continent, yet for an Elephant they take a great pride to be hired for whores, for they imagine that the fame and received opinion of their beauty doth countervail and cover the shameful loss of their honesty (as Arrianus writeth in his book of Indians.) 
Their obedience and tractable ●e●tleness.   
Since the time that Elephants have been tamed, their natures and dispositions have been the better observed and discovered; for they willingly obey their keepers, learning all feats of Arms, to take up stones and cast them, and to swim; so that Strabo affirmeth, there was no possession or wealth comparable to a Chariot or Wagon of Elephants.  
Mutianus which was thrice Consul, affirmed to Pliny, that he saw an Elephant which learned the 
Pliny. Their learning in letters.  Greek letters, and was able with his tongue to write these words, Antos ego● Tadegrapsa laphura te kell ' anetheca; that is, I wrote these things and dedicated the Celtican spoils: but in these actions of writing, the hand of the teacher must be also present to teach him how to frame the letters, and then, as Aelianus saith, they will write upon Tables, and follow the true proportion of the Characters expressed before their face, whereupon they look as attentively as any Grammarian. In India they are taught many sports, as to Dance and leap, which caused Martial to write thus;  
Turpes esseda quod trabunt bisontes,  
Et molles dare jussa quod choreas  
Nigro bellua nil legat magistro,  
Quis spectacula non putet deorum?  
When the Prizes of Germanicus Caesar were played, there were many Elephants which acted strange feats or parts, four of them went upon Ropes and over the Tables of meat, whereon they set their feet so warily that they never touched any of the guests, the boards or standing cups being fully furnished. And also they learned to dance after Pipes by measure, sometime dancing softly, and sometime apace, and then again leaping upright, according to the number sung or played upon the instrument; and they are apt to learn, remember, meditate, and conceive such things as a man can hardly perform.  
Their industrious care to perform the things they are taught, appeareth herein, because when they are secret and alone by themselves, they will practise leaping, dancing, and other strange feats, which they could not learn suddenly in the presence of their Masters: as Pliny affirmeth for certain truth of an Elephant which was dull and hard of understanding, his keeper found him in the night practising those things which he had taught him with many stripes the day before, and could not prevail by reason of the beasts slow conceit.  
There was an Elephant playing upon a Cymbal, and others of his fellows dancing about him, 
Plutarch.  for there was fastened to either of both of his forelegs one Cymbal, and another hanged to his trunk, the beast would observe just time, and strike upon one, and then the other, to the admiration of all the beholders. There was a certain banquet prepared for Elephants upon a low bed in a parlour set with divers dishes and pots of Wine, whereinto were admitted twelve, six males, apparelled like men, and six females apparelled like women: when they saw it, they sat down with great modesty, taking here and there like discreet temperate guests, neither ravening upon one dish or other, and when they should▪ drink, they took the cup receiving in the liquor very mannerly, and for sport and festivity would through their trunks squirt or cast a little of their drink upon 
Aelianus.  their attendants; so that this beast is not only of an admirable greatness, but of a more wonderful meekness and docibility. 
Aristotle. The reverence of Elephants to Kings.   
They are said to discern betwixt Kings and common persons, for they adore and bend unto them, pointing to their Crowns, which caused Martial to write this Tetrastichon;  
Quod pius & supplex Elephas te Caesar odorat,  
Hic modo qui tauro tam metuendus erat,  
Non sacit hoc jussus, nulloque docente magistro:  
Crede mihi, numen sentit & ille tuum.  
The King of Indians was watched with four and twenty Elephants, who were taught to forbear 
Three kinds of Elephants.  sleep, and to come in their turns at certain hours, and so were they most faithful, careful and invincible. And as there be of them three kinds, the Palustrians or Marishie Elephants are hair brained and inconstant, the Elephants of the Mountains are subtle and evil natured, lying in wait to destroy and devour, but the Campestrial Elephants are meek, gentle, docible, and apt to imitate men. In these is the understanding of their Country language, of obedience to Princes, government, and offices; the love and pleasure of glory and praise: and also that which is not always in men; namely, equity, wisdom, and probity.  
They have also a kind of Religion, for they worship, reverence, and observe the course of the 
The religion of Elephants.  Sun, Moon, and Stars; for when the Moon shineth, they go to the Waters wherein she is apparent; and when the Sun ariseth they salute and reverence his face: and it is observed in Ethiopia, that when the Moon is changed until her prime and appearance, these beasts by a secret motion of nature, 
Pliny. Selinus.  take boughs from off the trees they feed upon, and first of all lift them up to heaven, and then look upon the Moon, which they do many times together, as it were in supplication to her. In like manner they reverence the Sun rising, holding up their trunk or hand to heaven, in congratulation 
Aelianus.  of her rising.  
juba was wont to say, that this beast was acceptable to those Gods which ruled Sea and Land, 
Elephants sacrificed, and what followed thereupon.  because of their reverence to Sun and Moon, and therefore Ptolomeus Philopator, offered four Elephants in a sacrifice (to recover the quietness of his mind) thinking that the Gods would have been well pleased therewith, but finding that his fearful dreams and visions departed not from him, but rather his disquietness increased, fearing that the gods were angry with him for that action, he 
Aellanus. Plutarch.  made four Elephants of Brass, and dedicated them to the Sun, that so by this deed he might purchase pardon for the former offence.  
This Religion of theirs, also appeareth before their death, for when they feel any mortal 
Tzetzes. P 〈…〉 ius. Aelianus.  wounds, or other natural signs of their later end, either they take up the dust, or else some green herb, and lift it up to Heaven in token of their innocency and imploration of their own weakness: and in like manner do they when they eat any herb by natural instinct to cure their diseases: first they lift it up to the Heavens (as it were to pray for a divine blessing upon it) and then devour it.  
I cannot omit their care, to bury and cover the dead carcases of their companions, or any other 
Tzetzes▪  of their kind; for finding them dead, they pass not by them till they have lamented their common misery, by casting dust and earth on them, and also green boughs, in token of sacrifice, holding it execrable to do otherwise: and they know by a natural instinct some assured foretokens of their own death. Besides when they wax old and unfit to gather their own meat, or fight for themselves, the younger of them feed, nourish, and defend them, yea they raise them out of Ditches and Trenches into which they are fallen, exempting them from all labour and peril, and interposing their own bodies for their protection: neither do they forsake them in sickness, or in their wounds, but stand to them, pulling out Darts of their bodies, and helping both like skilful Surgeons to cure wounds, and also like faithful friends to supply their wants.  
Again, how much they love their young, which is a natural part, of religion we have showed before. Antipater supposeth that they have a kind of divination or divine understanding of law and 
Plinyus. Their understanding of justice and equity.  equity, for when King Bocohus had condemned thirty men to be torn and trod in pieces by Elephants, and tying them hand and foot to blocks or pieces of wood, cast them among thirty Elephants, his servants and Officers could not by all their wit, skill, or provocation, make the Beasts touch one of them: so that it was apparent, they scorned and disdained to serve any man's cruel disposition, or to be the ministers of tyranny and murder. They moreover have not only an observation of chastity 
Aelianus.  among themselves, but also are revengers of whoredom and adulterers in other, as may appear by these examples in History.  
A certain Elephant seeing his Master absent, and another man in bed with his Mistress, he went 
The revenge of ad 〈…〉 rises by Elephants.  unto the bed and slew them both. The like was done at Rome, where the Elephant having slain both the adulterer and adulteress, he covered them with the bed-clothes until his Keeper returned home, and then by signs drew him into his lodging place, where he uncovered the Adulterers, and showed him his bloody tooth that took revenge upon them both for such a villainy: whereat the Master wondering, was the more pacified, because of the manifest-committed iniquity. And not only thus deal they against the woman, but they also spare not to revenge the adultery of men; yea of their own Keeper: for there was a rich man which had married a wife not very amiable or lovely, but like himself for wealth, riches, and possessions, which he having gained, first of all set his heart to love another, more fitting his lustful fancy, and being desirous to marry her, strangled his rich ill-favoured Wife, and buried her not far from the Elephant's stable, and so married with the other, and brought her home to his house: the Elephant abhorring such detestable murder, brought the new married Wise to the place where the other was buried; and with his teeth digged up the ground and showed her the naked body of her predecessor, intimating thereby unto her secretly, how unworthily she had married with a man, murderer of his former wise.  
Their love and concord with all mankind is most notorious, especially to their Keepers and Women: 
Their love to their keepers and all men that harm them not.  for if through wrath they be incensed against their Keepers, they kill them, and afterward by way of repentance, they consume themselves with mourning: And for the manifesting of this point Arrianus telleth a notable story of an Indian, who had brought up from a foal a white Elephant, both loving it, and being beloved of it again, he was thereupon carried with great admiration. The King hearing of this white Elephant, sent unto the man for it, requiring it to be given to him for a present, whereat the man was much grieved, that another man should possess that which he had so tenderly educated and loved, fitting him to his bow and purposes, and therefore like a rival in his Elephant's love, resolved to deny the King, and to shift for himself in some other place: whereupon he fled into a Desert region with his Elephant, and the King understanding thereof, grew offended with him, sent messengers after him to take away the Elephant, and withal to bring the man back again, to receive punishment for his contempt.  
When they came to the place where he remained, and began to take order for their apprehension, the man ascended into a steep place, and there kept the King's messengers off from him by casting of stones, and so also did the Beast, like as one that had received some injury by them, at last, they got near the Indian, and cast him down, but the Elephant made upon them, killing some of them, and defending his Master and nourisher, put the residue to flight, and then taking up his Master with his trunk, carried him safe into his lodging, which thing is worthy to be remembered, as a noble understanding part both of a loving friend and faithful servant.  
The like may be said of the Elephant of Porus, carrying his wounded Master the King in the battle he fought with Alexander, for the Beast drew the Darts gently out of his Master's body without all pain, and did not cast him until he perceived him to be dead, and without blood and breath, and then did first of all bend his own body as near the earth as he could, that if his Master had any li●e left in him, he might not receive any harm in his alighting or falling down. Generally, as is already said, they love all men after they be tamed, for if they meet a man erring out of his way, they gently 
Their love to their Keepers and all men that harm them not.  bring him into the right again, yet being wild are they afraid of the footsteps of men if they wind their tread before they see their persons, and when they find an herb that yieldeth a suspicion of a man's presence, they smell thereunto one by one; and if all agree in one savour, the last Beast lifteth up his voice and cryeth out for a token and watchword to make them all fly away.  
Cicero affirmeth that they come so near to a man's disposition, that their small Company or Nation seemeth to over-go or equal most men in sense and understanding.  
At the sight of a beautiful woman they leave off all rage and grow meek and gentle; and therefore 
Their love of beautiful women.  Aelianus saith, that there was an Elephant in Egypt, which was in love with a woman that sold Corrals, the self same woman was wooed by Aristophanes; and therefore it was not likely, that she was chosen of the Elephant without singular admiration of her beauty, wherein Aristophanes might say as never man could; that he had an Elephant for his rival; and this also did the Elephant manifest 
Plutarch.  unto the man: for on a day in the market, he brought her certain Apples, and put them into her bosom, holding his trunk a great while therein, handling and playing with her breasts. Another likewise loved a Syrian woman, with whose aspect he was suddenly taken, and in admiration of her face stroked the same with his trunk, with testification of farther love: the Woman likewise failed not to frame for the Elephant amorous devices with Beads and Corrals, Silver, and such things as are grateful to these brute Beasts, so she enjoyed his labour and dilgence to her great profit, and he her love and kindness without all offence to his contentment, which caused Horat. to write this verse:  
Quid tibi vis mulier nigris dignissima barris?  
At last, the woman died, whom the Elephant missing, like a lover distracted betwixt love and sorrow fell beside himself and so perished. Neither ought any man to marvel at such a passion in this Beast, who hath such a memory as is attributed unto him, and understanding of his charge and business, as may appear by manifold examples: for Antipater affirmeth that he saw an Elephant that knew again, and took acquaintance of his Master which had nourished him in his youth, after many years' absence.  
When they are hurt by any man, they seldom forget a revenge, and so also they remember 
Their revenge of harms and observation of the measure of their meat.  on the contrary to recompense all benefits, as it hath been manifested already. They observe things done both in weight and measure, especially in their own meat. Agnon writeth that an Elephant was kept in a great man's house in Syria, having a man appointed to be his Overseer, who did daily defraud the Beast of his allowance: but on a day as his Master looked on, he brought the whole measure and gave it to him: the Beast seeing the same, and remembering how he had served him in times times past, in the presence of his Master exactly divided the Corn into two parts, and so laid one of them aside: by this fact showing the fraud of the servant to his Master. The like story is related by Plutarch and Aelianus, of another Elephant, discovering to his Master the falsehood and privy theft of an unjust servant.  
About Lycha in afric there are certain springs of water, which if at any time they dry up, by the teeth of Elephants they are opened and recovered again. They are most gentle and meek, never 
Strabo.  fight or striking Man or Beast, except they be provoked, and then being angered, they will take up a man in their trunk and cast him into the air like an arrow, so as many times he is dead before he come to the ground. Plutarch affirmeth, that in Rome, a boy pricking the trunk of an Elephant 
Gillius.  with a goad, the Beast caught him, and lift him up into the air to shoot him away and kill him: but the people and standers by seeing it, made so great a noise and cry thereat, that the Beast set him down again fair and softly without any harm to him at all; as if he thought it sufficient to have put him in fear of such a death.  
In the night time they seem to lament with sighs and tears their captivity and bondage, but if any come to that speed, like unto modest persons they refrain suddenly, and are ashmed to be found either 
Gillius. Philostratus. Their mourning in secret. Aristotle. The length of their life. Arrianus. Aelianus.  murmuring or sorrowing. They live to a long age, even to 200 or 300 years; if sickness or wounds prevent not their life: and some but to a 120 years; they are in their best strength of body at threescore, for than beginneth their youth.  
juba King of Lybia writeth, that he hath seen tame Elephants which have descended from the Father to the son, (by way of inheritance) many generations: and that Ptolemaeus Philadelphus had an Elephant, which continued alive many Ages, and another of Seleucus Nicanor, which remained alive to the last overthrow of all the Antiochi.  
The Inhabitants of Taxila in India affirm, that they had an Elephant at the least three hundred and fifty years old, for they said it was the same that fought so faithfully with Alexander for King Porus, for which cause Alexander called him Aiax, and did afterward dedicate him to the Sun, and put certain golden chains about his teeth with this inscription upon them: Alexander filius jovis Aiacem Soli: Alexander the son of jupiter consecrateth this Aiax to the Sun. The like story is related by jubo, concrrning the age of an Elephant, which had the impression of a Tower on his teeth and was taken in Atlas 400 years after the same was engraven.  
There are certain people in the world which eat Elephants, and are therefore called of the Nemades 
Of the eating Elephants. Strabo.  (Elephantophagi) Elephant-eaters, as is already declared: there are of these which dwell in Daraba, near the Wood Eumenes, beyond the City Saba, where there is a place (called the hunting of Elephants. The Troglodytae live also hereupon, the people of afric called Asachae, which live in Mountains, do likewise eat the flesh of Elephants, and the Adiabarae of Megabari. The Nomads have 
Pliny. Solinus.  Cities running upon Chariots, and the people next under their Territory, cut Elephants in pieces, and both sell and eat them.  
Some use the hard flesh of the back, and other commend above all the delicates of the world the 
Vartomannus.  reins of the Elephants; so that it is a wonder that Aelianus would write, that there was nothing in an Elephant good for meat, except the trunk, the lips, and the marrow of his horns, or teeth. The skin of this Beast is exceeding hard, not to be pierced by any dart; whereupon came the Proverb, Culicem haud curate Elephas Indian's, the Indian Elephant careth not for the biting of a Gnat, to signify a sufficient ability to resist all evil, and Noble minds must not revenge small injuries.  
It cannot be but in such 〈◊〉 and vast bodies there should also be nourished some diseases, and 
The diseases of Elephants, Aristotle. Aelianus. Solinus.  that many (as Strabo saith) wherefore first of all there is no creature in the world less able to endure cold or Winter, for their impatiency of cold bringeth inflammation. Also in Summer, when the same is hottest, they cool one another by casting dirty and filthy water upon each other, or else run into the roughest Woods of greatest shadow. It hath been showed already, that they devour Chamaeleons, and thereof perish, except they eat a wild Olive.  
When they suffer inflammation and are bound in the belly, either black Wine, or nothing will cure them. When they drink a Leech they are grievously pained: for their wounds by darts or otherwise, they are cured by Swines-flesh, or Dittany, or by Oil, or by the flower of the Olive. They fall mad sometime, for which I know no other cure, but to tie them up fast in Iron chains. When they are tired for want of sleep, they are recovered by rubbing their shoulders with Salt, Oil and Water. Cow's milk warmed and infused into their eyes, cureth all evils in them, and they presently like reasonable men acknowledge the benefit of the medicine.  
The medicinal virtues in this Beast are by Authors observed to be these: The blood of an Elepbant 
The medicines in Elephants. Marcellus.  and the ashes of a Weasil, cure the great Leprosy: and the same blood is profitable against all Rheumatic fluxes, and the Sciatica. The flesh dried and cold, or heavy fat and cold is abominable: for if it be sod and steeped in Vinegar with Fennel-seed, and given to a Woman with child, it maketh her presently suffer abortment. But if a man taste thereof salted and steeped with the seed 
Isidorus. Rasis. Albertus.  aforesaid it cureth an old cough. The fat is a good Antidote either by Ointment or Perfume: it cureth also the pain in the head.  
The Ivory or tooth is cold and dry in the first degree, and the whole substance thereof corroborateth the heart and helpeth conception; it is often adulterated by Fishes and Dogs bones burnt, and by white Marble. There is a Spodium made of Ivory in this manner; Take a pound of Ivory cut into pieces; and put into a raw new earthen pot, covering and glewing the cover with loom round about, and so let it burn till the pot be throughly hardened: afterward take off the pot, and beat your Ivory into small powder, and being so beaten, sift it, than put it into a glass, and pour upon it two pound of distilled Rose-water, and let it dry. Thirdly, beat it unto powder again, and sift it the second time, and put into it again so much Rose-water as at the first, then let it dry, and put thereunto as much Camphire as will lie upon three or four single Groats, and work it all together upon a Marble stone into little Cakes, and so lay them up where the air may not corrut 〈…〉 them. The virtue hereof is very precious against spitting of blood, the Bloudy-flix; and also it is 〈◊〉 for refrigeration without danger of binding o● astriction.  
After a man is delivered from the 〈◊〉 Pestilence, or sudden forgetfulness, let him be purged and take the powder of Ivory and Hiera 〈◊〉, drunk out of sweet water: This powder with Hony-Attick, taketh away the spots in the face: the same with wild Mints drunk with water, resisteth and avoideth the Leprosy at the beginning. The powder of Ivory burnt and drunk with Coatsbloud, doth wonderful▪ cure all the pains, and expel the little stones in the reins and bladder: Combs made of Ivory are most wholesome, the touching of the trunk cureth the Headache: The Liver is profitable against 〈…〉 evil, the same virtue hath the gall (if he have any) against the Falling evil.  
The f●●e by anointing, cureth a lowfie 〈◊〉, and taketh away that power which breedeth these vermin▪ th' 〈…〉 me perfumed easeth 〈◊〉, 〈◊〉 a 〈…〉, and driveth 〈◊〉 or marshflies out of a 〈…〉 ouse.   

Of the ELK.  
AS the Elphant last handled, could not live in any Country of the world, but in the hot Eastern, 
The place of their abode. 〈…〉 arus baro Balizce. Country's breeding Elks.  and Southern Regions; so the 〈…〉 the contrary is most impatient of all heat, and keepeth not but in the Northern and cold Co 〈…〉 for Polonia, and the Countries under that Climate will not preserve an Elk alive, as it hath been often wried by experience: for which cause, they are not found but in the colder Northern Regi 〈…〉 Prussia, Hung 〈◊〉 and Illyria, is the Wood Hercynia, and among the Borussian-Scy 〈…〉 〈◊〉 most plentiful in S 〈…〉 (why 〈…〉 nias calleth the Celtes) for all the Ancients called the Kingdoms of Germany, and the North, Celtarum Regiones, Countries inhabited by the Celts.   

The Figure of the ELK with Horns.  
 
This Beast is called in Greek, Alke; and in Latin, Alces, or Alce; which was a name of one of Actaeon's 
The name of this Beast.  Dogs in Ovid: the Turks, Null, the Hungarians, jajus; the Illyrians and Polonians, Los; in the singular, and plurally, Lossie, for many Elks. Albertus Magnus calleth it Alches and Aloy, and afterward Equicervus, a Horse-Hart. The Germans, Elch, Ellend, and Elent, by a Metathesis of Alke, or Alce: 
An Elk the same that Machlis.  and for my part I take it to be the same Beast which Pliny calleth Machlis, for there is nothing attributed to an Elk which also doth not belong to Machlis.   

The ELK without Horns.  
I find not any unreconcilable difference among Authors concerning this Beast, except in Caesar, 
Caesar's description of an Elk.  lib. 6. of his Commentaries, who by the relation of other, (not by his own sight) writeth that there are Elks in the Hercynian Wood, like unto Goats in their spotted skins, who have no horns, nor joints in their legs to bend withal, but sleep by leaning unto trees like Elephants, because when they are down on the ground, they can never rise again. But the truth is, that they are like to Roes or Hearts, because Goats have no spotted skins, but Deer have, and there may easily be a slip from Caprea, a Roe, to Capra, a Goat: and Caesar himself confesseth, that the similitude is in their spotted skins, which are not compatible in Goats, but in Roes.  
And whereas he writeth that they have no Horns, the error of this relator may be this, that either he had only seen a young one before the horns came forth, or else an old one, that had lately lost his horns; and by this I suppose that the authority of Caesar is sufficiently answered, so as we may proceed to the description of this Beast collected out of the ancient Writers, Pausanias, Vapiscus, Caesar, and Solinus, Pliny, and the later Writers consenting with them in all things, (excepting Caesar in the two things aforesaid) Albertus Magnus, Mathaeus, Michuanus, Sebastian Munster, Erasmus, Stella, johannes, Bonarus, Baron of Balizce a Polonian, Johannes Kentmannus, Jo. Pontanus, Antonius Schnebergerus, Christophorus Wirsungus, and that most worthy learned man Georgius Joachimus of Rhaetia, and Baoron Sigismond.  
Pausanias snpposeth it to be a Beast betwixt a Hart and a Camel, and Albertus, betwixt a Hart and a 
Of the quantity and stature. Bonarus.  Horse; who therefore, as it hath been said, calleth it Equicervus, a Horse-Hart; but I rather by the horns afterward described, and by the foot which Bonarus had, do take and hold it to be as big every way as two Hearts, and greater than a Horse, because of the labour and qualities attributed thereunto: whereunto also agreeth Albertus.  
In Swedia and Riga they are tamed, and put into Coaches or Chariots to draw men through great 
The taming of Elks and their labour. Albertus.  snows, and upon the ice in the Winter time they also are most swift, and will run more miles in one day, than a Horse can at three. They were wont to be presents for Princes, because of their singular strength and swiftness; for which cause Alciatus relateth in an emblem, the answer of Alexander to one that asked him a question about celerity whether haste doth not always make waste: which Alexander denied by the example of the Elk in these Verses:  
Alciatae gentis insignia sustinet Alce,  
Vnguibus & [meeden] fert [anaballomenos]  
Constat Alexandrum sic respondisse roganti,  
Qui tot obivisset tempore gesta brevi,  
Nunquam inquit differre volens, quod & indicat Alce,  
Fortior haec dubites, ocyor arm siet?  
Pliny affirmeth (in my opinion) very truly that this Beast is like an Ox, except in his hair, which 
Of his parts and manner of feeding. Pliny.  is more like to a Hart, his upper lip is so great, and hangeth over the nether so far, that he cannot eat going forward, because it doubleth under his mouth, but as he eateth he goeth backward like a Sea-crab, and so gathereth up the grass that lay under his feet. His mane is divers both upon the top of his neck, and also underneath his throat it buncheth like a beard or curled lock of hair, howbeit, they are always maned on the top of the neck. Their neck is very short, and doth not answer to the proportion of the residue of his body, and therefore I have expressed both figures of the Elks.  
Their forehead is very broad, two spans at the least: it hath two very large Horns, which we have here also expressed, both for the right side and the left: so as they bend toward the back in the plain edge, and the spires or pikes stand forward to the face: both males and females have horns, they are solid at the root, and round, but afterward branched, and grow out of their 
Munster. Kentmannus. Pontanus.  eyelids, they are broader than a Hearts, and are also very heavy, for they weigh at the least twelve pounds, and are not above two foot long, and the breadth measured from the longest spire to the other opposite side, about ten inches: the root next to the skin, is more than a man can well griple in his hand, and therefore here is expressed the figure of both horns, both in male and female; for there is not any difference in their natures that I can learn, and these horns they lose every year. His ears and back are very long, and hanging down, the colour for the most part like a Hart, and sometime white; and Munster affirmeth, that in the Summer they are of russet colour, 
Sigismundus. Baro. Of the colour. The manner of their fight. The place of his abode. The name of this beast in the Germane tongue, and the true signification thereof. The sickness of Elks.  and in the Winter brown or blackish coloured. His forelegs without all joints to bend, herein resembling an Elephant, and therefore it sleepeth leaning to Posts or Trees, and not lying on the ground. His hoofs are cloven like a Hearts, and with the fore-feets he pierceth the Dogs that hunt him, for the fighteth not with his horns, but with his forelegs. It is a melancholic Beast, and fearful to be seen, having an ambling pace, and keeping in the wet, watery, and marshy places, delighting in nothing but in moisture. The flesh is fat and sweet, but ingrateful to the palate, and engendereth melancholy. The Germans call this Beast Ellend, which in their language signifieth miserable or wretched, and in truth if the report thereof be not false, it is in a most miserable and wretched case, for every day throughout the year it hath the Falling-sickness, and continueth in the pangs thereof, until the hoof of his right forefoot touch his left ear, which comes not to pass but by the extreme torments of the body, for whilst the members are reached and stretched with many strains and Convulsions (as it salleth out in that sickness) by chance the aforesaid foot rubbeth the said ear, and immediately thereupon the Beast is delivered from his pangs: whereby we are to admire the works of our Creator, which having laid so heavy an infirmity upon this poor Beast, wherewith he is daily tormented, yet hath he also provided a remedy for that evil in the hoof of his own foot, making the torments of the disease to be the Apothecary for applying the remedy to the place of cure.  
They live in herds and flocks together in Scandivania, and when the waters are frozen up, the 
Their sight with Wolves.  wild Mountain Wolves set upon them in great multitudes together, whom they receive in battle upon the Ice, fight most fiercely and cruelly till one part be vanquished: In the mean time the Husbandmen of the Country observe this combat, & when they see one side go to the wall, they persecute them, & take the victor's part, for it is indifferent to take either the one side or the other; but most commonly the Elks are conquerors by reason of their fore-feets, for with them they pierce the Wolves or Dogs skins, as with any sharp pointed Spear or Javelin.  
Some have been of opinion that these are wild Asses, but they are led hereinto with no reason, except because they are used for travel and burden as is before said, for there is no proportion or resemblance of body betwixt them: besides, they have cloven hoofs, for the most part, although Sigismundus Baro affirm, that there are some of this kind which have their hoofs whole and undivided. Being wild it is a most fearful creature, and rather desireth to 〈…〉 lie hid in secret, then to fly, 
Their manner to hunt them without danger.  except pursued by Hunters; and there is no danger in hunting of this Beast, except a man come right before him, for on his sides he may safely strike and wound him; but if the Beast fasten his fore-feets on him, he cannot escape without death. Notwithstanding it is a Beast (as hath been said) as great as two Hearts, yet is it above measure fearful, and if it receive any small wound, or 
Their admirable fear and pusillanimity.  shot, instantly it falleth down and yieldeth to death, as Bonarus hunting with Sigismond the second King of Polonia in the Woods of Lituania tried with his own hand, for with his hunting Spear he pierced one a very little way in the skin in the presence of the King, who presently fell down dead.  
In some Countries of ancient time (saith Pausanias') they took them on this manner. They 
The ancient manner of taking Elks.  having found out the field or hill where the Beasts are lodged, they compass it in by the space of a thousand paces round in circle with welts and toils invented for that purpose, then do they draw in their nets round like a purse, and so enclose the Beasts by multitude, who commonly smelling his Hunters, hideth himself in some deep ditch or cave of the earth; for the nature of this Beast hath framed to itself a most sharp sagacity, or quick sent of smelling, being not herein inferior to any of the best Dogs in the world, because it can a great way off discover the Hunters, and many times while men are abroad in hunting of other Beasts, this is suddenly started out of her lodging place, and so discovered, chased, and taken.  
Other again take it by the same means that they take Elephants, for when they have found the trees whereunto they lean, they so cut and saw them, that when the Beast cometh, he overthroweth them, and falleth down with them, and so is taken alive.  
We read that there were Elks in the triumph of Aurelian at Rome, and in the games dedicated by 
Vopiseus.  Apollo and Diana, and celebrated by Valerius Publicola, were many Elephants, Elks, and Tigers. Likewise there were ten Elks at Rome under Gordianus. When they are chased eagerly, and can find no place to rest themselves in and lie secret, they run to the waters, and therein stand, taking up 
Their resistance in the waters. Munster.  water into their mouths, and within short space do so heat it, that being squirted or shot out of them upon the Dogs, the heat thereof so oppresseth and scaldeth them, that they dare not once approach or come nigh her any more.  
The greatest virtue of medicine that I can learn or find to be in this Beast, is in the hoof, for that 
The medicine in an Elk.  worn in a Ring, it resisteth and freeth a man from the Falling evil, the Cramp, and cureth the fits or pangs, if it be put on when he is in his foaming extremity: also scraped into powder and put into Wine and drunk, it is used in Polonia against the same evil. In like sort they mingle with treacle, and apply it to the heart, or else hang it about their neck for an Amulet to touch their skin against that disease: and because that both in ancient time, and also now adays, this Beast is seldom seen, and more seldom taken, the hoof thereof being so often approved for the uses before said, the rarity (I say thereof) maketh it to be sold very dear, which would be (if they could be found or taken) in more plentiful manner.  
Some Mounte-banks sell in stead thereof a Bugles hoof, but it may easily be described by scraping, for (it is said) it smelleth very sweet, whereas a Bugles savoureth very ill and strong. It is observed also, that it hath not this virtue except it be cut off from the Beast while he is yet alive, and that in the months of August and September, at what time these Elks are most of all annoyed with the Falling-sickness, and then it hath strongest virtue to cure it in others.  
Others affirm, it wanteth his operation if it be cut off from a young one, which never tasted of carnal copulation, and so hath not been dulled thereby: but howsoever, this is certain, that sometimes it cureth, and sometime it faileth, and as there can be given no good reason of the cure, so I rather ascribe it to a superstitious conceit or belief of the party that weareth it, rather than to any hidden or assured work of nature. The skins of this Beast are dressed by Tawyers, with the fat of fishes 
The use of their skins.  and Alum, to make breastplates; and to shelter one from rain, and they sell them for three or four Nobles a piece; but in Cracovia for fifteen Florins. It may be discerned from a Heart's skin by blowing upon it, for the breath will come through like as in a Buff, and the hairs also of this Beast have also hollow passages in them when they grow upon the back of the Beast, or else soon after the skin is taken off.  
Some also use the Nerves against the Cramp, binding the offended member therewith, and 
A 〈…〉 t Schnebergerus.  herewith do we conclude this story of an Elk, referring the reader to the fable of Acida related before in Cacus, if he have desire to know it for the affinity betwixt the name thereof, and Alces an Elk.   

Of the FERRET.  
The Latins call this Beast Viverra, and 
The Latin names.  Furo, and Furetus, and Furectus, because (as shall be afterward manifested) it preyeth upon Coneys in their holes, and liveth upon stealth, and in the earth will kill a Coney six 
Their courage and nature in the earth. Scaliger.  times as big as herself, but being abroad on the land, in the open air is nothing so wild, strong or full of courage. From Ictys is derived Iltissus, and the Germane, Iltis, for a Ferret: this is called by the French, Furon, Furet, and Fuson, and muset: by the Spaniards, Furon, and Furans, and from the English, Ferret, is the Germane Fret, derived by a common Syncope, and in the time of Georgius Agricola, it was called in Germany, Furette, and Frettel; and the English word seemeth also to be derived from Fretta in Latin, which by a like Syncope is contracted of Viverra, as to any indifferent learned man it may appear at the first sight of derivation.  
But herein seemeth an unreconcilable difference, 
Whether Ferrets be Ictys.  that it is reported of the Ictys by Gaza, the intepreter of Aristotle, that it was most greedy of Honey, and for that cause it will seek out the Hives of Bees, and enter them without all fear of stings. But when Pliny speaketh of Ictys, he doth not call it Viverra, or once attribute unto it the love of Honey, but rather the hatred and loathing thereof, in so high a degree, that if he taste of it, he falleth into Consumptions, and hardly escapeth death. And these things Scaliger allegeth against Cardan, only to prove that Ictys and Viverra, are two distinct Beasts, and that Cardan was mistaken in affirming, that they were but several names, expressing one and the same Beast.  
The answer whereunto may be very easy, for although Pliny leaveth without rehearsal their love of Honey, it doth not necessarily follow, that they love it not (as Aristotle before him constantly affirmeth) and Scaliger nameth no Author, nor bringeth any reason to demonstrate their hate of Honey, or any harm which ensueth them by eating thereof: and therefore against his authority may Strabo be opposed, who in his third Book, speaking of the Coneys of Spain, and of their Hunters and starters, out of their holes, he taketh and nameth indifferently without all distinction and exception, Viverra, and Ictys, for the one and other. Niphus translateth Ictys, a Marrel, but without reason; for the same man finding in Aristotle, that there is war betwixt Locusts and Serpents, which is fitly called Ophiomachia; whereas Aristotle nameth Akris, a Locust, he falleth in doubt whether it were not better to be Ictys, a Martel, or as other copies have it A●pis, an Asp, which can by no means agree unto them, for there is a kind of Locusts (called Open 〈…〉 m●chum) because of their continual combats with Serpents. And therefore not to stand any longer upon this difference, omitting also the conjecture of Tzetzes, which confoundeth Ictys with Milvus, a Glead or Kyte, which cannot stand reasonable, because Homer saith, there was a kind of Caps made of the hairs of Ictys, nor yet of Albertus his new found name of Anbatinos', nor Avicenna his Katyz, or the French, Fissau, which is a Poul-Cat▪  
I will descend to the description of the parts and qualities, wherein the Authors themselves at variance, make their own reconcilement, by attributing the same things to the Ictus, and Ferret, except that of an obscure Author, which saith that Ictys is Ankacinor, as big as a Greyhound, and that it is wiser and more industrious in his youth and tenderage, then in his perfection of strength and years.  
These Ferrets are lesser than the Melitean or Gentlewoman's Dogs, and they were first of all 
Gaz●. Their several parts. Country of breed.  brought out of afric into Spain, and therefore are called by Strato, African We sils, because of their similitude with Weasils': for Spain, Italy, France, and Germany, have not this Beast bred among them, but brought to them out of other Countries. But in England they breed naturally of the quantity aforesaid, and they are tamed to hunt Coneys out of the earth. It is a bold and audacious Beast, enemy to all other, except his own kind, drinking and sucking in the blood of the Beast it biteth, but eateth not the flesh. When the Warrener setteth it down to hunt, he first of all maketh a great 
Isidorus. Pero●●us. Their drinking of blood. Agricola, Their provocation to hunt. Their colour and eyes.  noise to fray all the Coneys that are abroad into their holes, and so having frighted them, pitcheth his Nets, and then putteth his tame Ferret into the earth, having a long string or cord with Bells about her neck, whose mouth he muzzleth, that so it may not bite the Coney, but only terrify her out of her borough and earth with her presence or claws; which being performed, she is by Dogs chased into the nets, and there overwhelmed, as is aforesaid in the history of the Coneys.  
Their body is longer for the proportion then their quantity may afford, for I have seen them two spans long, but very thin and small. Their colour is variable, sometime black, and white on the belly, but most commonly of a yellowish sandy colour, like Hermeline or Wool, died in urine. The head little like a mouse's, and therefore into whatsoever hole or chink she putteth it in, all her body will easily follow after. The eyes small, but fiery, like red hot iron, and therefore she seeth most clearly in the dark: Her voice is a whining cry, neither doth she change it as a Cat: She hath only two teeth in the nether chap, standing out, and not joined or growing together. The genital of the male is of a bony substance, (wherein Pliny and Scaliger agree with Cardan and Strabo for the Ictys also) and therefore it always standeth stiff, and is not lesser at one time then at other. The pleasure of the sense in copulation is not in the yard or genital part, but in the nerves, muscles, and tunicles wherein the said genital runneth. When they are in copulation, the female lieth down or bendeth her knees, and continually cryeth like a Cat, either because the Male pincheth and claweth her skin with his sharp nails, or else because of the rigidity of his genital. And when the female 
The number of their young ones.  desireth copulation, except she be with convenient speed brought to a male, or he suffered to come to her, she swelleth and dyeth. They are very fruitful in procreation, for they bring forth seven or eight at a time, bearing them in their little belly not above forty days. The young ones newly littered are blind 30 days together, and within forty days after they can see, they may be set to hunting. The Noble men of France keep them for this pleasure, who are greatly given to hunt Coneys, and they are sold there for a French crown. Young boys and scholars also use them to put them into the holes of rocks and walls to hunt out birds, and likewise into hollow trees, whereout they bring the Birds in the claws of their feet.  
They are nourished being tamed with Milk, or with Barley bread, and they can fast a very long 
Their food.  time. When they go, they contract their long back and make it stand upright in the middle, round like a bowl. When they are touched, they smell like a Martel, and they sleep very much: being wild, they live upon the blood of Coneys, Hens, Chickens, Hares, or other such things, which they can find and overmaster. In their sleep also they dream, which appeareth by whining and crying in their sleep. Whereas a long fly (called a Friar) flying to the flaming candles in the night, is accounted among poisons, the Antidote and resister thereof is by Pliny affirmed to be a Goat's gall 
The medicines of Ferrets.  or liver, mixed with a Ferret, or wild Weasil, and the gall of Ferrets is held precious against the poison of Asps, although the flesh and teeth of a Ferret be accounted poison. Likewise the gall of a Ferret is commended against the Falling disease, and not only the gall (saith Marcellus) but the whole body, if it be roasted, dressed, and eaten fasting, like a young pig. It is said by Rasis and Albertus, that if the head of a Wolf be hanged up in a Dovecote, neither Cat, Ferret, Weasil, Stoat, or other noisome Beast dare to enter therein. These Ferrets are kept in little hutches, in houses, and there said, where they sleep much: they are of a very hot temperature and constitution, and therefore, quickly digest their meat, and being wild by reason of their fear, they rather seek their meat in the night then in the day time.   

Of the FITCH or POUL-CAT.  
THe difference of a Poul-Cat, from the Wilde-Cat, is because of her strong stinking savour, 
Isidorus. The name and the notation thereof.  and therefore is called Putorius, of Putore, because of his ill smell: for all Weasils being incensed and provoked to wrath, smell strongly, and especially the Poul-Cat; likewise when in the Spring time they endeavour procreation, for which cause among the Germans, when they would express an infamous Whore or Whoremaster, they say they stink like an Iltis, that is a Fitch or Poul-Cat. The French call this Beast Putois, and Poytois, as it is to be found in Carolus Figulus; the Savoyans, Poutte 〈…〉; the Illyrians and Bohemians, Tchorz; and the Polonians, Vudra; and Scaliger calleth it in Latin (Catum fuinam) by another name than Putorius. It is greater than an ordinary Weasil, but lesser than the wild Martel, and yet commonly fatter: 
The quantity and nature of this Beast. Stumpsius. Agricola.  the hairs of it are neither smooth and of one length, or of one colour; for the short hairs are somewhat yellowish, and the long ones black, so as one would think that in many places of the body, there were spots of divers colours, but yet about the mouth it is most ordinarily white.  
The skin is stiff, harsh, and rugged in handling, and therefore long lasting in Garments, 
The skins and use of them.  yet because the Beast is always fat, the savour of it is so rank, that it is not in any great request, and moreover it is said, that it offendeth the head, and procureth ache therein; and therefore it is sold cheaper than a Fox skin, and the fattest is always the worst of all. The Skinners approve the skins of Fitches and Martels best, which are killed in Winter, because their flesh and lust is much lower, and therefore rendereth a less hurtful smell then at other times. The tail is not above two hands or palms long, and therefore shorter than is a Martels. In all other parts of the body it equalleth a Martell, or exceedeth very little, having thinner necks, but larger and greater bellies, the tail, legs, and breast, are also of a blacker colour, but the belly and sides more yellow. Some have delivered that the left legs thereof are shorter than the right legs, but this is found untrue by daily experience: They keep in the tops of houses and secret corners, delighting to kill and eat Hens and Chickens, whose craft in devouring his prey is singular; for to the intent that the silly creatures to be devoured may not bewray them to the Housekeepers, the first part that they lay hold upon with their mouths is the head of the Hen and Chicken, and by that means stayeth his crying by cropping off the head. Some of these Fitches wander and keep in the Woods, and thereby live upon 
Isidorus. Their meat and subtlety not to be descried.  Birds and Mice, and such things: some again live by the Sea sides in Rocks, and they take Fishes like beaver's and Otters: and some creep into the Caves of hollow trees, where they eat Frogs, and most of all they delight to be near stalls of cattle, Hay-houses, and houses, where they meet oftentimes with Eggs, wherein they delight above all other kinds of meat. And thus much for this Beast.   

Of the FOX.  
A Fox is called in Hebrew, Schual; and in Chaldee, Thaal; and therefore in Psal. 61. where the 
The several names of Foxes in sundry languages.  Hebrew readeth Schualim, there the Chaldee translateth it Thealaia; the Arabians call him Thaleb; and Avicen calleth a Fox sometime Chabel, and also Chalchail; the Greek Septuagints, Alopekon, and vulgarly Alopex, and Alopon; the Latin, Vulpes, and Vulpecula of Volipes, his tumblingpace; the Italians, Volpe; the French, Regnard, and a little Fox Regnardeau; the Spaniards, Rapoya, of ravening; the Germans, Fuchs; the Flemings, Vos; and the Illyrians, Lisika.  
The Epithets expressing the nature hereof among Writers, both Poets and others, are these: crafty, 
The Epithets of Foxes.  wary, deceitful, stinking, strong-smelling, quick-smelling, tailed, warlike or contentious, wicked and rough; the Grecians fiery coloured, and subtle for slaughter; and therefore Christ called Herod a Fox, because he understood how by crafty means he sought to entrap and kill him: and all the Ancients called such kind of men Vulpiones, which every Nation under Heaven doth imitate.  
There are store of Foxes in the Alpine regions of Helvetia, and amongst the Caspians they abound, 
The Countries breeding Foxes. Aelianus. Munster.  so that their multitude maketh them tame, coming into the Cities, and attending upon men like tame Dogs. The Foxes of Sardinia are very ravenous, for they kill the strongest Rams and Goats, and also young Calves; and in Egypt they are lesser than in Graecia, and most commonly all Foxes are of stature like to a shepherds Dog. Their colour is reddish and more white toward the head: In Mu 〈…〉 jam are both black and white, viz about the river Woga, black and ash-coloured, and in the Province of Vsting all black, and these are of the smaller sort, which are nourished to make caps of 
Aristotle. Albertus. The colour of Foxes. Olaus mag.  their skins, and are therefore sold at twenty or thirty Florins a skin. In Spain they are all white, and their skins are often brought by the Merchants to be sold at Francford Mart.  
In the Septentrional or Northern Woods, there are black, white, and red Foxes, and such as are called Crueigerae, that is Cross-bearing Foxes, for on their backs and o'erthwart their shoulders there is a black cross, like an Asses: and there are Foxes aspersed over with black spots, and all these are of one and the same malignant and crafty nature: and these (saith George Fabritius) are distinguished by their regions or habitations: for it is most commonly seen, that Foxes which keep and breed toward the South and West, are of an ash colour, and like to Wolves, having loose hanging hairs, as is to be seen both in Spain and Italy; and these are noted by two names among the Germans, from the colour of their throat. One kind of them is called Koler, whose throat seemeth to be sprinkled and darkened with coaldust, upon white, so as the tops of the hair appear black, the foot and stalk being white.  
The other Birkfuchse, because their throat is all white, and of this kind the most splendent white, is most precious. A second there is (called Kreutzfuchse) because of the cross it beareth upon his back and shoulders down to his fore-feets, being in other parts like the former, except the throat which is blacker than any of the other before spoken of, and these are not bred in Germany, but brought thither from other Nations.  
A third kind is of a bright skie-colour (called Blauwfuchse) and this colour hath given a different name to Horses, which they call Blauwschimmel, but in the Foxes it is much more mingled, and these Foxes which have rougher and deeper hair are called Braudfuchse.  
The Moscovians and Tartarians make most account of the black skins, because their Princes and great Nobles wear them in their garments: yet are they more easily adulterated, and counterfeited by the fume or smoke of Torches made of pitch. The white and blue skins are less esteemed, because the hair falleth off, and are also lesser than the other: the red ones are most plentiful; and Scaliger affirmeth that he saw skins brought into France by certain Merchants, which had divers white hairs disposed in rows very elegantly upon them, and in divers places they grew also single. In Norvegia and Suetia, as there are white Hares and Bears, so there are also white Foxes; In Wolocha they are black, as it is affirmed by Sigismundus Liber, the picture of the Cross-bearing-Fox which is less than the former is here following expressed and set down.   

The Crucigeran FOX.  
Serpent's, Apes, and Foxes, and all other dangerous harmful Beasts, have small eyes, but Sheep and 
Adamantius. The parts and nature of Foxes.  Oxen which are simple, very great eyes. The Germans when they describe a good Horse, they decipher in him the outward parts of many Beasts, from whom (it seemeth) he partaketh his generosity, and from a Fox they ascribe unto him short ears, a long and bushy tail, an easy and soft treading step, (for these belong to a Fox.) The male Fox hath a 
Aristotle.  hard bony genital, his tail is long and hairy at the end, his temperament and constitution is hot, as appeareth both because of his resemblance or similitude with Dogs and Weasils, and also his rank and strong smelling savour; for being dead, his skin hath power in it of heating, and his fat or oil after a decoction is of the same force and condition.  
The greatest occasion of his hunting is the benefit of his skin, for his flesh is in all things like a 
The flesh of Foxes evil to be eaten.  Dogs, and although Galen, Mnesimachus, and Silvius affirm, that in the Autumn or latter part of the year, some men use to eat the flesh of Foxes, (especially being Cubs) that is young, tender, and not smelling: but Aetius and Rasis affirm, (and that with great reason) that their flesh, and the flesh of Hedgehogs and Hares, is not agreeable to the nature of man.  
But their skin retaineth the qualities of the hot Beast being pulled off, by reason of the long and 
The use of their skins.  soft hair growing thereupon; and the skins of Cubs which are preferred before the elder, are of least value, because their hair is apt to fall off, which being thin doth not admit any deep rootings of the hair. The Thracians in the time of Xenophon, wore Caps of Foxes skins upon their heads and ears, in the coldest and hardest Winters, and from hence it cometh, that in some Authors the covers of men's heads, (commonly called in Greek, Pericephalaea) are termed Alopecia, or Alopecis: and for this purpose in Germany at this day, they slit asunder the skin of Fox's tails, and sow it together again, adding to it a sufficient number till it be framed into a Cap: but the skin of the belly and sides is of more precious estimation, because it is more soft and smooth, and therefore is sold for twice so much as the other parts.  
In the Summer time the skins are little worth, because that then the beasts are troubled with the Alopecia; that is, the falling off or looseness of the hair; and therefore then also they are dangerous to be used, because of that disease: men which have the Gout, shrinking up of the sinews, or other old fluxions of the Rheum in their legs, can use no better or more wholesome thing then to wear buskins of the skins of Foxes; the Scythians make them shoes, and sole them 
Aleu. ab alex donatus.  with the backs of Fox and Miso skins, upon which they go. The Latins have a proper word for the voice of a Fox, which is, Gannio Gannire, to Ganne, and it is also metaphorically applied to men, when by scrieching clamours they trouble others; as Terence in Adelph. Quid ille gannit? Quid vult? 
The voice of Foxes.  And Plautus also, Gannit odiosus omni toti familiae; and for this voice did Mantuan write his Verse;  
— Putes ululare lupos, gannire sagaces  
Vulpeculas—  
But yet as Albertus and Constantinus have truly observed, that in the time of his hunting he will bark like a little Dog, and the Hearts are greatly afraid of this ganning of Foxes.  
It hath been already showed in the story of the Badger, how the Fox by laying his extrements in 
Their dens and caves in the earth. Gillius. Oppianus. Zoroastres. Gillius.  the Badgers den, getteth the same to his own use; for the abode of Foxes in the day time is in the caves and holes in the earth, and come not abroad till the night. These dens have many caves in them, and passages in and out, that when the Terriars shall set upon him in the earth, he may go forth some other way: and forasmuch as the Wolf is an enemy to the Fox, he layeth in the mouth of his den, an Herb (called Sea-onion) which is so contrary to the nature of the Wolf, and he so greatly terrified therewith, that he will never come near the place where it either groweth or lieth; the same is affirmed of the Turtle to save her young ones, but I have not read that Wolves will pray upon Turtles, and therefore we reject that as a fable.  
When Aristomanes was taken by the Lacaedemonians, and included into a rock or quarry of stones, 
Pliny.  he escaped out of their hands, by digging another passage out of it then where he was put in; saying, that it was a shame for a Man to have less wit than a Fox. When they are in their dens, they lie upon their bellies with their hinder legs stretched forth at length, like as a man when he sleepeth on his belly, and therefore it seemeth that their legs are so framed to creep and pierce under the earth and dig out their way after their own pleasure.  
This is such a devouring beast, that it forsaketh nothing fit to be eaten, for it killeth Hares and Coneys, and with his breath draweth field Mice out of their holes, like as a Hart draweth out Serpents with his breath, and devoureth them. He devoureth also all kind of Pullen, they 
The food of Serpents.  also eat Grapes, Apples, and Pears; whereupon came the proverb in Plautus, Tam facile vinces quam vulpes pyrum comest; Thou shalt as easily overcome him, as a Fox eateth a Pear: which is applied to any easy or dispatchable business. In Arabia, and Syria Palestina, they are so ravenous, harmful, and audacious, that in the night by ganning and barking, they invite one another (as it were) by a Watchword, to assemble in great multitudes together, for to pray upon all things, and they fear not to carry into their dens, old shoes and vessels, or instruments of husbandry: for which cause, when the Husbandmen hear thereof, they gather all things into their houses and watch them.  
But as it falleth out in all gluttonous ravening persons, that while they strive to fill their bellies, 
The harm of Foxes.  they poison their lives, so also it fareth with Foxes, for nature hath so ordained, that if a Fox, eat any meat wherein are bitter Almonds, they die thereof if they drink not presently: and the 
Dioscorides. Serapio.  same thing do Aloes in their meat work upon them, as Scaliger affirmeth upon his own sight or knowledge. Apocynon or Bear-foot givea to Dogs, Wolves, Foxes, and all other beasts which are littered blind, in fat or any other meat killeth them, if vomit help them not, which falleth out very seldom, and the seeds of this herb have the same operation. It is reported by Democritus, that if wild Rue be secretly hung under a Hen's wing, no Fox will meddle with her; and the same writer also declareth for approved, that if you mingle the gall of a Fox, or a Cat, with their ordinary food, they shall remain free from the dangers of these beasts.  
When they engender and admit copulation, they are joined like Dogs, the male upon the female: 
Their carnal cop 〈…〉 n.  and the female when she perceiveth her womb filled, she departeth and liveth very secret, for it falleth out very seldom that a female or Bitch-fox is taken great with young. She bringeth forth ordinarily four at a time, and those blind and imperfect, without Articles in their legs, which are perfected and framed by licking, for Bears, Wolves, Lions, Foxes, Dogs, and Thoes which are Multipara and Mul●fida, that is, fruitful, bearing many at one time, and also Cloven or slitfooted into many claws, have not the benefit of nature to perfect their young ones in their wombs.  
Kites, Vultures, and Eagles lie in wait to destroy the Fox's Cubs or Whelps. Foxes do not only engender with their own kind, but also with Wolves, Dogs, or any other beasts of equal proportion, both of quantity and time of going with young: so the Laconian Dogs are engendered by a Dog and a Fox; and the Hyaena, of a Wolf and a Fox (as Albertus affirmeth) and the Simivulpa of an Ape and a Fox, as is already in the story of Apes declared.  
There be also many evils wherewithal Foxes are annoyed, and first of all he falleth sometime into 
The diseases of Foxes.  madness as a Dog, and the same evils follow a mad Fox, which already are manifested to accompany a mad Dog, and that more often in Summer then in Winter.  
When a Fox feeleth himself sick, nature hath taught him to eat the gum of Pinetrees, wherewithal 
Albertus. Liber. Aetius.  he is not only cured, but also receiveth length of days. They are also vexed with the falling away of their hair, called therefore Alopecia, because Foxes are most commonly vexed therewith, and as we see in Plants, that some of them dry and consume through want of moisture to feed them, other are suffocated and choked by abundance, and as it were drowned in humidity: so it happeneth in hair, which groweth out of the body of beasts, and the heads of men, no otherwise then Plants out of the earth, and are therefore to be nourished by humours; which if they fail and wax dry, the hair also shorteneth with them, and as it were rotteth away in length: but if they abound and overflow, then do they loosen the roots of the hair, and cause them to fall off totally.  
This disease is called Alopecia, and the other Ophiasis, because it is not general, but only particular in one member or part of the body or head, and there it windeth or indenteth like a Serpent's figure.  
Michael Ferus affirmeth, that sometime the liver of the Fox inflameth, and then it is not cured but by the Ulcerous blood flowing to the skin, and that evil blood causeth the Alopecia, or falling away of the hair, for which cause (as is already said) a Fox's skin is little worth that is taken in the Summer time.  
The length of the life of a Fox is not certainly known, yet as Stumpsius and others affirm, it is 
The length of their life.  longer than the life of a Dog. If the urine of a Fox fall upon the grass or other herbs, it drieth and killeth them, and the earth remaineth barren ever afterward. The savour of a Fox is more strong then of any other vulgar beast, he stinketh at nose and tail, for which cause Martial calleth it 
Varinus.  Olidam Vulpem, an Olent or smelling beast.  
Hic olidam clamosus ages in retia vulpem.  
Touching the hunting or taking of Foxes, I approve the opinion of Xenophon, who avoucheth, 
The hunting and taking of Foxes.  Leporum capturam venatico study quam vulpium digniorem; that is, the hunting of the Hare is a more noble game or pastime then the hunting of the Fox.  
This beast is more fearful of a Dog then a Hare, for the only barking of Dogs causeth him to rise many times from his den or lodgings out of the earth, or from the middle of bushes, briers, and 
Aelianus.  brambles, wherein he hid himself: and for his hunting this is to be observed, that as in hunting of a Hart it hath been already related, the Hunter must drive the beast with the wind, because it 
Oppianus.  hindereth his refrigeration; so in hunting of a Fox he drive him against the wind, and then he preventeth all his crafty and subtle agitations and devises; for it stayeth his speed in running, and also 
Bellesarius.  keepeth his savour fresh always in the nose of the Dogs that follow him: for the Dogs that kill a Fox must be swift, strong and quick scented, and it is not good to put on a few at once, but a good company together, for be assured the Fox will not lose his own blood till he hazard some of his enemies, and with his tail which he windeth every way, doth he delude the Hunters: when the Dogs are pressed near unto him, and are ready to bite him, he striketh his tail betwixt his 
Textor.  legs, and with his own urine wetteth the same, and so instantly striketh it into the Dog's mouths, whereof when they have tasted, so many of them as it toucheth will commonly leave off and follow no farther.  
Their teeth are exceeding sharp, and therefore they fear not to assault or contend with beasts, exceeding their stature, strength, and quantity. Sometime he leapeth up into a tree, and there standeth to be seen and bayed at by the Dogs and Hunters, like as a Champion in some Fort or 
Oppianus.  Castle, and although fire be cast at him, yet will he not descend down among the Dogs; yea he endureth to be beaten and pierced with Hunter's spears, but at length being compelled to forsake his hold and give over to his enemies, down he leapeth, falling upon the crew of barking Dogs, like a flash of lightning, and where he layeth hold there he never looseth teeth, or assuageth wrath, till other Dogs▪ have torn his limbs, and driven breath out of his body.  
If at any time he take the earth, then with Terriar Dogs they ferret him out of his den again. In some places they take upon them to take him with nets, which seldom proveth, because with his teeth he teareth them in pieces; yet by Calentius this devise is allowed in this Verse;  
Et laqueo Vulpes & decipe casse fuinas.  
But this must be wrought under the earth in the caves, dens, or surrowes, made of purpose, which is to be performed two manner of ways, one by placing the Gin in some perch of wood, so as that as soon as the beast is taken by the Neck, it may presently fly up and hang him, for otherwise with his teeth he will shear it asunder and escape away alive: or else that near the place where the rope is fastened, to slip upon the head of the Fox, there be placed some thick collar or brace, so as he can never bite it asunder.  
The French have a kind of Gin to take by the legs (which they call Hausepied) and I have heard 
A noble instance of a Fox's courage.  of some which have found the Fox's leg in the same Gin, bitten off with his own teeth from his body, rather putting himself to that torment with his own teeth, then to expect the mercy of the Hunter, and so went away upon three feet: and other have counterfeited themselves dead, restraining their breath and winking, not stirring any member when they saw the Hunter come to take 
The subtlery of a Fox taken in a snare.  them out of the Gin, who coming and taking his leg forth, not suspecting any life in them, so soon as the Fox perceiveth himself free, away he went and never gave thanks for his deliverance: for this cause Blondus saith truly, that only wise and old Hunters are fit to take Foxes, for they have so many devises to beguile men, and deliver themselves, that it is hard to know when he is safely taken, until he be throughly dead.  
They also use to set up Gins for them baited with Chickens in bushes and hedges: but if the setter be not at hand so soon as the Fox is ensnared, it is dangerous but that the beast will deliver itself. In some places again they set up an iron toil, having in it a ring for the Fox to thrust in his head, and through that sharp pikes, at the farther end whereof is placed a piece of flesh, so that when the hungry Fox cometh to bite at the meat and thrusteth in his head, the pikes stick fast in his neck, and he inevitably ensnared. Moreover, as the harmefulness of this beast hath troubled many, so also they have devised more engines to deceive and take him; for this cause there is another policy to kill him by a bow, full bent, with a sharp arrow, and so tenderly placed as is a trap for a Mouse, and as soon as ever the Fox treadeth thereon, presently the arrow is discharged into his own bowels, by the weight of his foot.  
Again, for the kill of this beast they use this sleight, they take of Bacon-grease or Bacon as much as one's hand, and roast the same a little, and therewith anoint their shoe-soles, and then take the liver of a Hog cut in pieces, and as they come out of the wood where the beast lodgeth, they must scatter the said pieces in their footsteps and draw the carcase of a dead Cat after them, the savour whereof will provoke the beast to follow the footsteps, then have they a cunning Archer or handler of a Gun, who observeth and watcheth in secret till the beast come within his reach, and so giveth him his great and deadly wound.  
But if the Fox be in the earth, and they have found his den, than they take this course to work him out. They take a long thing like a Beehive, and open at one end, and iron wires at the other like a grate, and at the open end is set a little door to fall down upon the mouth, and to enclose the Fox when he entereth in by touching of a small rod that supporteth that door. This frame is set to the Fox's dens mouth, and all the other passages watched and stopped. The Fox having a desire to go forth, and seeing light by the wires, misdeemeth no harm, and entereth into the hive which is wrought close into the mouth of his den, and being entered into it, the rod turneth the door fast at the lower end or entrance, and so the Fox is entrapped, to be disposed of at the will of the taker.  
Foxes are annoyed with many enemies; and to begin with the least, the small flies, called 
The beasts that are enemies of Foxes.  Gnats, do much trouble and infect them, against whom the Fox useth this policy; He taketh a mouthful of straw or soft hay, or hair, and so goeth into the water, dipping his hinder parts by little and little, than the flies betake themselves to his head, which be keepeth out of the water, which the Fox feeling, dippeth or diveth also the same under water to his mouth, wherein he holdeth the hay as aforesaid, whereunto the flies run for sanctuary or dry refuge, which the Fox perceiving, 
Abertus.  suddenly casteth it out of his mouth, and runneth out of the water, by this means easing himself of all those enemies.  
In like manner, as all beasts are his enemies, and he friend and loving to none, so with strength, courage, and policy, he dealeth with every one, not only against the beasts of the Land, but also against the monsters of the Sea. When he findeth a nest of Wasps in the earth, or in other places, as in trees, he layeth his tail to the hole, and so gathereth into it a great many of them, which he presently dasheth against the wall, or tree, or stones adjoining, and so destroyeth them, and thus he continueth until he have killed them all, and so maketh himself executor to their heaps of honey.  
His manner is when he perceiveth or seeth a flock of fowl to fly in the air, to roll himself in 
G 〈…〉 us.  red earth, making his skin to look bloody, and lie upon his back, winking with his eye, and holding in his breath as if he were dead, which thing the birds, namely Crows, Ravens and such like observing, because of the hatred of his person, they for joy alight and triumph at his overthrow, and this the Fox endureth for a good season, till opportunity serving his turn, and some of the fowl come near his snout, then suddenly he catcheth some one of them in his mouth, feeding upon him like a living and not a dead Fox, and so doth devour and eat him, as the Leopard doth devour and eat Apes, and the Sea frog other little fishes.  
In like sort he deceiveth the Hedgehog, for when the Hedgehog perceiveth the Fox coming to him, he rolleth himself together, like a football, and so nothing appeareth outward except his prickles, which the Fox cannot endure to take into his mouth, and then the cunning Fox to compass his desire, licketh gently the face and snout of the Hedgehog, by that means bringing him to unfold himself again, and to stand upon his legs, which being done, he instantly devoureth, or else poisoneth the beast with the urine that he rendereth upon the Hedgehogs face: and at other times he goeth to the waters, and with his tail draweth fishes to the brim of the River, and when that he observeth a good booty, he casteth the Fishes clean out of the water upon the dry land, and then devoureth them.  
All kinds of Hawks are enemies to Foxes, and Foxes to them, because they live upon Carrion, and so in the Province of Vla. Avicen saw a Fox and a Crow▪ fight together a long season, and the Crow with his talons so be-gripling the Fox's mouth that he could not bark, and in the mean time she beat and picked his head with her bill until he bled again. The Eagles fight with Foxes and kill them; and Olaus Magnus affirmeth, that in the Northern Regions they lay Eggs and hatch their young in those skins which they themselves have stripped off from Foxes and other beasts.  
The Kites, Vultures, and Wolves, are Enemies to Foxes, because they are all flesh-devouring creatures, but the Fox which hath so many enemies, by strength or subtleties overcometh all. Whereupon Persius calleth a subtle man a Fox, saying,  
Astutam vapido servas sub▪ pectore vulpem.  
The medicinal uses of this beast are these, First, (as Pliny and Marcellus affirm) a Fox sod in 
The medicines arising out of Foxes.  water till nothing of the Fox be left whole except the bones, and the legs or other parts of a gouty body washed and daily bathed therein, it shall drive away all pain and grief, strengthening the defective and weak members; so also it cureth all the shrinking up and pains in the sinews: and Galen attributeth the same virtue to an Hyaena sod in Oil, and the lame person bathed therein, for it hath such power to evacuate and draw forth whatsoever evil humour aboundeth in the body of man, 
Sex●us.  that it leaveth nothing hurtful behind.  
Nevertheless, such bodies are soon again replenished through evil diet, and relapsed into the same disease again. The Fox may be boiled in fresh or salted water with anise and Thyme, and with his skin on whole and not slit, or else his head cut off, there being added to the decoction two pints of Oil.  
The flesh of a Fox sod and laid to a sore bitten by a Sea-hare, it cureth and healeth the same. 
Mathaeolus.  The Fox's skin (as is already said) is profitable against all moist Fluxes in the skin of the body, and also the Gout, and cold in the sinews. The ashes of Fox's flesh burnt and drunk in wine, is profitable against the shortness of breath and stops of the Liver.  
The blood of a Fox dissected and taken forth of his urine alive, and so drunk, breaketh the stone 
Albertus. Silvius.  in the bladder; or else (as Myrepsus saith) kill the Fox, and take the blood and drink a cupful thereof, and afterward with the same wash the genital parts, and within an hour the stone shall be voided: the same virtue is in it being dried and drunk in Wine with Sugar.  
Oxycraton and Fox's blood infused into the Nostrils of a lethargic Horse, cureth him. The fat is 
A●syrtus.  next to a Bulls and a Swine's, so as the fat or lard of Swine may be used for the fat of Foxes, and the fat of Foxes for the Swine's grease in medicine. Some do herewith anoint the places which have the Cramp, and all trembling and shaking members. The fat of a Fox and a Drake enclosed in the belly of a Goose, and so roasted, with the dripping that cometh from it, they anoint paralytic members.  
The same with powder of Vine twigs mollified and sod in lie, attenuateth and bringeth down 
Aetius.  all swelling tumors in the flesh. The fat alone healeth the Alopecias and looseness of the hair; it is commended in the cure of all Sores and Ulcers of the head; but the gall and fime with Mustardseed is more approved. The fat is also respected for the cure of pain in the ears, if it be warmed and 
Hierocles. Absyrius. Theomnestus.  melt at the fire, and so instilled; and this is used against tingling in the ears If the hairs rot away on a Horse tail, they recover them again by washing the place with Urine and Bran, with Wine and Oil and afterward anoint it with Fox's grease. When Sores or Ulcers have procured the hair to fall off from the head, take the head of a young Fox burned with the leaves of black Orcanes and 
Aegineta.  Alcyonium, and the powder cast upon the head recovereth again the hair.  
If the brain be often given to Infants and sucking children, it maketh them that they shall remain free from the falling evil. Pliny prescribeth a man which twinkleth with his eyes, and cannot look steadfastly, to wear in a chain the tongue of a Fox; and Marcellus biddeth to cut out the tongue of a live Fox, and so turn him away, and hang up that tongue to dry in purple thread, and afterward put it about his neck that is troubled with the whiteness of the eyes, and it shall cure him.  
But it is more certainly affirmed, that the tongue either dried or green, laid to the flesh 
Dioscorides.  wherein is any Dart or other sharp head, it draweth them forth violently, and renteth not the flesh, but only where it is entered. The Liver dried and drunk cureth often sighing. The same or the Lights drunk in black wine, openeth the passnges of breathing. The same washed in wine and dried in an earthen pot in an Oven, and afterward seasoned with Sugar, is the best medicine in the world for an old Cough, for it hath been approved to cure it, although it hath continued twenty years, drinking every day two spoonfuls in wine.  
The Lights of Foxes drunk in water after they have been dried into powder, helpeth the 
Pliny.  Milt; and Myrep●us affirmeth, that when he gave the same powder to one almost suffocated in a Pleurisy, it prevailed for a remedy. Archigene prescribeth the dried Liver of a Fox for the Splenetic with Oxymel: and Marcel●inas for the Milt drunk after the same manner; and S●xtus adviseth to 
Sextus.  drink it simply without composition of Oxymel.  
The Gall of a Fox instilled into the ears with Oil, cureth the pain in them; and mixed with Hony Attic and anointed upon the eyes, taketh away all dimness from them, after an admirable manner. The Milt bound upon the tumours and bunches of the breast, cureth the Milt in man's body. The reins dried and mingled with Hony, being anointed upon kernels, take them away. For the swelling of the chaps, rub the reins of a Fox within, the mouth. The genitals because of their gristly and bony substance, are approved for the dispersing of the stone in the bladder.  
The stones take away pimples and spots in the face. The dung pounded with Vinegar, by anointment cureth the Leprosy speedily.  
These and such other virtues Medicinal both the elder and later Physicians have observed in a Fox, wherewithal we will conclude this discourse; saving that many writers have devised divers witty inventions and fables of Foxes, under them to express vices of the world, as when they set a Fox in a Friar's weed, preaching to a sort of Hens and Geese, following the fiction of Archilochus Fox, to signify how irreligious Pastors in holy habits beguile the simple with subtlety. Also of a Fox teaching a Hare to say his Credo or Creed betwixt his legs, and for this cause almighty God in his word compareth false Prophets to Foxes, Ezek. 13. destroying the young Grapes and Plants. The Weasil brought a Fox into a Garner of Corn through a small hole, and when he had filled his belly, he assayed to come out again at the same place, but in vain, because his body swelled with over eating, and therefore he was constrained to come out as empty and hungry as he came in: whereupon this conference was betwixt them;  
Forte per angustam tenuis Vulp●cula rimam,  
Repserat in cameram frumenti, postea ru●sus  
Ire for as pleno tentabat corpore frustra.  
Cui mustela procul, Sivis, ait, effugere isthine,  
Macra cavum repetes arctum, quem macra subisti.   

Of the GENNET-CAT, called GENETHA.  
THis beast is called Genitocatus, either for the similitude▪ it holdeth with a Cat, or else because it hath been believed that it was engendered by a Cat, but I rather do assent that the right name thereof is Ginetta or Ginetha, because they are bred in Spain with the Jennet horses, and so taketh his name from the place. Albertus (though a learned man, yet many times he was deceived in the names of beasts) called this creature Genocha, and the Germans call it Ein Gennithkatz. The quantity or stature hereof is greater than a Cat, but lesser than a Fox, and therefore I think it about the 
Albertus.  mould or bigness of a young Fox of six months old. It is a meek and gentle creature, except it be provoked; for in Constantinople they are kept came, and are suffered to go up and down from house 
Bellonius.  to house like Cats. Being wild, they love the valleys and low places, especially the Marshes or land near the waters, for the steep rocky mountains they cannot endure. And these Cardan taketh to be 
Isidorus. Vincentius. Belnac.  of the Weasil kind, because the form and disposition thereof, especially to the tame and Domestical Weasil, and in Spain they are called Foinai, being black and ash-coloured, distinguished and variably interlined with many spots.  
But Scaliger who was delighted to contradict Jerom Cardan, cannot endure to hear of this comparison betwixt Weasils and Ginnet-cats, because he saith, the skin of a Gennitta is bigger than three Weasils, and that it resembleth a Weasil in nothing except in the ears; but Cardan's comparison toucheth not the quantity, but only the outward form and qualities, and he himself disagreeth not that it is equal in quantity to an Otter. But certainly the skin thereof is admirable and beautiful to behold, and if they were not common, but rare and seldom found beasts, it is no question but the price thereof and due estimation would excel many others: For the abundance of spots, their natural and uniform order, their shining splendour and brightness, give place to no other particoloured beast, as you may observe in the true figure thereof here declared.  
The skin smelled sweetly and somewhat like to a Musk-cat, and from Lions in France they are 
Oppianus;  brought into Germany, three or four of them being sold for a Noble. It is very probable that it is a little kind of Panther or Leopard, for there is a little Panther which hath such spots, and besides of such a stature and harmless disposition, whose skin in old time was preciously used for garments, and the favour thereof was very pleasant, and therefore I supersede any further discourse hereof, till we come to the declaration of the greater beast.   

Of the GOAT, Male and Female.  
THe male or great Goat-Buck, is called in Hebrew, Atud, and the lesser Seir, and Zeir. The 
The several names.  Chalde translateth it, Gen. 13. Teias-jaii, and Numb. 15, Ize; the Arabians, Teus and Maez; the Persians, Asteban, and Busan; the Grecians, Tragos, or devouring or ravening in meat, according to the Verse;  
Tragus ab Edendo quod grana fracta pane.  
Also Chimaron and Enarchan; the Latins, Hircus, and sometime Caper, which word properly signifieth a Gelded Goat, as Martial useth in this Verse:  
Dum jugulas hircum, factus es ipse Caper.  
The Italians, Beccho; the Germans, Bock, and for distinction sake, Geissbock, and Reechbock, and Booerk; the Spaniards, Cabron; the French, Bouc, the Illyrians, Kozel.  
The reason of the Latin word Hircus, is derived of Hirtus (signifying rough) by reason of the roughness of their bodies. And it is further to be understood, that the general kind of Goats (which the Latins distinguish by Hircus, Capra, and Hoedus, that is, by their sex, or by their age; the Hebrews call them singularly Ez, and plurally Izim, Numb. 15. for a Goat of a year old, you shall read Izbethsch-neth. The Chalde useth also the general word Oza; the Arabian, Schaah; the Persian, Buz, and whereas Levit. 16. Seir is put for Caper a gelded Goat, there the Chalde reudereth it Zephirah; the Arabians, Atud, and the Persian Buzgalaie. And in the same Chapter you shall read Azazel, which David Kimhi rendereth for the name of a mountain near Sinai where Goats use to feed and lodge: and the Septuagints translate it Apopompaion, signifying emission or sending away, and for this cause I suppose, that when the Scape-goat was by the Priest sent out of the Temple, he went to that mountain, and therefore the word Azazel seemeth to be compounded of Ez, a Goat, and Azal juit, that is, he went; for the Escape Goat went and carried away the evil.  
The Grecians call the female Goat Aix, which seemeth to be derived of Ez the Hebrew word. The Arabians, Dakh, and Metaham, as I find in Avicen; the Saracens, Anse; the Italians, Peccho, changing B from the male into P; and the Spaniards, Capron; the French, Chever or Chievere; the Germans, Geiss; 
Artumnus.  the Illyrians, Koza; and the Tuscans at this day call a female Goat Zebei. And this may suffice for the names of both male and female.  
Their nature is to be declared severally, except in those things wherein they agree without difference: and first of all, the male is rightly termed Dux & maritus Caprarum, the guide and husband of the females, and therefore Virgil saith of him not improperly, Vir gregis ipse Caper, The He-goat is the husband of the flock and except in his genitals and horns, he differeth not in any proportion or substance from the female. His horns are longer and stronger than are the females, and therefore upon 
Their several parts. The Epithers of Goats.  provocation he striketh through an ordinary piece of Armour or Shield at one blow: his force and the sharpness of his horns are so pregnable. He hath many attributes among the learned, as left-sided, aged, greedy, bearded, swift, long-legged, horn-bearer, captain of the flock, heavy, rough, hoarse-voiced, rugged, unarmed, unclean, strong-smelling, lecherous, bristler, wanderer, vile, wanton, sharp, stinking, two-horned, and such like: whereof his nature and qualities are so deciphered, as it needeth no long treatise of explication.  
There is no beast that is more prone and 〈…〉st then is a Goat, for he joineth in copulation 
The venereous disposition of Goats. Aelianus.  before all other beasts. Seven days after it is yea●ed and kiddened, it beginneth and yieldeth seed, although without proof. At seven months did it engend 〈…〉 this cause that it beginneth so soon, it endeth at five years, and after that time is 〈◊〉 ●n●ble to accomplish that work of nature. When the Egyptians will describe fecundity or ability of generation, they do it by picturing of a male Goat.  
That which is most strange and horrible among other beasts is ordinary and common among these, for in them starce the Brother joineth with the Sister, and a Camel can never be brought to cover his Dam: but among these the young ones being males, cover their Mother, even while they 
Columella.  suck their milk. If they be fat, they are less venereous than being macilent or lean. Herodotus declareth that in his time a Goat of Mendesia in Egypt, had carnal copulation with a woman in the open sight of men, and afterward was led about to be seen. When they desire copulation they have a proper voice wherewithal (as it seemeth) they provoke the female to love. This is called it in Italy, Biccari and Biccarie, which the Venetians apply to all lecherous companions as commonly as a proverb, and this they never use but at that time. By reason of his lust, his eyes sink deep into the corners of their holes (called Hirqui) and Apuleius with other Grammarians do derive the word Hircus, whereby this beast is called, from that disposition.  
By drinking salt water they are made desirous and apt to procreation. At that time they fight mutually one with another for their females, and it is a term among the late writers, to call those men Hirci, Goats, which are contented to permit other men to lie with their wives in public, before their own faces for gain, because they imagine that such is the property of Goats. But I know not 
Coelius.  with what reason they are moved hereunto, for there is a memorable story to the contrary.  
In Sibaris there was a young man called Crathis, which being not able to retain lust, but 
A memorable story of the punishment of buggery.  forsaken of God, and given over to a reprobate sense, committed buggery with a female Goat, the which thing the master Goat beheld and looked upon, and dissembled, concealing his mind and jealousy for the pollution of his female. Afterward finding the said young man asleep, (for he was a Shepherd) he made all his force upon him, and with his horns dashed out the buggers brains. The man being found dead on this manner, and the Goat which he had ravished delivered of a monster, having a Man's face, and a Goat's legs, they call it Silvanus, and place it in the rank of idol Gods, but the wretched man himself was bnried with more honour than beseemed, for they gave him a noble funeral, and finding a River in Achaia which mingled water with another, they called it Crathis, after the name of that unnatural and beastly monster; whereupon also came the Italian Crathis which Strabo remembreth. By which story it is evident, that jealous rivality resteth as well in Goats as in Men of more reasonable capacity and understanding.  
The females desire of copulation is no less than the males, for while they suck they admit the 
Coelius. Strabo. The lust of the females and their copulation.  male, and at the seventh month they conceive. The best time of their admission to procreation is about the end of Autumn (according to Columella his opinion) They are not filled the first day of copulation, but the second or third, and those which are joined in November do bring forth their young in the Spring when all things grow fresh and green: wherefore if they chance to be slack, and not willing to engender or couple, their keepers use this sleight or policy, to procure and stir up their lust. They rub their udders with Nettles until they constrain blood, and afterward with 
Means to stir up the Goats to copulation.  a handful of Salt and Nitre, or else with Pepper or Myrrh; after which rubbing, their desire of copulation much increaseth, and it maketh the female to provoke the male and undergo him more willingly; and this thing also procureth in them abundance of milk (as Aristotle affirmeth) he had 
Aelianus.  seen tried by making experiment thereof upon the breasts of Women, Virgins, and Widows: And generally all the keepers of cattle do herewith rub their genitals, for the furthering and provoking in them carnal copulation, with the things aforesaid.  
They being filled and with young, they carry them in their belly five months before deliverance. 
Florentinus. The time of their going with young.  After three years old the female ceaseth to retain in herself or confer to her Kids the strength of nature, and the male after four, so that it is not a part of good husbandry to keep their young which they bring forth after those years, but rather to kill them and make them away: So also it is not good to keep their firsting, or those which are first of all engendered, but rather the second or third seed of procreation. Some of them bring forth twins, and some more, as it is reported of the Goats of Egypt, 
The multiplication of young Kids. Aelianus.  which bring forth five at a time, because they drink of the fruitful river of Nilus: for the Goat-herds of the Country do give thereof to their cattle, and fetch it into all parts of that region, and in Illyria they breed twice a year, bringing sometime three, four, or five at once, but three at a time are never to be kept, but killed and eaten, for they are accounted not worth 
Aristotle.  their bringing up; only cold maketh them to suffer abortments, and sometimes they bring forth monsters like to other cattle (for all little beasts are more apt to engender monsters then the greater.)  
Concerning the time that they bear young, it is in Italy eight years, and being fat they are not apt 
The time of their young bearing.  to conceive, wherefore they make them lean before they admit them to their bucks. One male is sufficient for ten females, and some (saith Varro) provide but one for 15 (as Menas) and other but one for 20 (as Murus.) There is no creature that smelleth so strongly as doth a male Goat, by reason of 
The strong smell or savour of a Goat. In Mercat.  his immoderate lust, and in imitation of them the Latins call men which have strong breaths (Hircosi) Goatish: wherefore Plautus saith to an old lecherous fellow which could not keep his lips from slavering of women,  
Cum sis jam aetatis plenus, anima foetida,  
Senex hircose tu osculere mulierem.  
And therefore Tiberius Caesar who was such a filthy and greasie-smelling old man, was called (Hircus vetulus) an old Goat, in the Atellanican Comedy. They conjecture of men that have hairy legs to be unchaste and full of lust, by reason of their similitude with a Goat, and those which have a shrill and clamorous voice, the Grecians call Margoi, (that is, blockheads.) Those which have eyes like to 
Plutarch. A secret in female Goats.  Goats they call Aegopoi, Goat-eyes, that is very red eyes. The Egyptians affirm that their female Goats when Sirius the Star in the beginning of Dog-days riseth with the Sun, do continually look upon the East, and that their attentive observation is a most certain argument of the revolution, that is the appearance and departure of the said Dog days. The like things do the Lybians report 
Aelianus.  of their Goats concerning that Star, and moreover that they foresee and foreshow change of weather, for they depart from their stables, and run want only abroad before showers, and afterward having well fed of their own accord return to their folds again. 
The description of Goat● and their best properties.   
Concerning the description of their several parts, it is good to follow the direction of Cossinius, first to look to their age (as is before said) if men desire to provide Goats for herd-breed and profit, so as their Kids may be like them, and they bear young or continue procreation eight years at the least. And for their outward parts, let them be firm, great, well compacted, full of muscles, and the superficies of their whole body be soft and equal, without bunches or indentures: therefore a thick hair, two dugs hanging under their snout or chin, are good signs of the 
Lorentius.  best Goats.  
There are two kinds of Goats, one horned, and of this sort the long sharp-horned beasts, with broad foreheads, are the most approved, and by the circles of their horns their age is discerned: But 
The several kinds of Goats Albertus.  the unhorned are best for breed, procreation and milk, and such are the Gaespian Goats, which are for the most part white, flat nosed, and little of growth. Their eyes are very deep in their heads, and therefore their sight sharp, strong and continual seeing bright and clear in the night, but the colour of their eyes variable, like to the colour of their bodies; The males have more teeth than the 
Aelianus. Pliny.  females, for the females want their upper teeth: But males and females have large beards under their chins, and this is called Aruncus (saith Eryngus) but the reason hereof is, because that when a Goat is taken by the beard and drawn out of the fold, all the residue stand amazed, and so also when any of them hath eaten Sea-holly (called Eryngium:) so that Aristotle confoundeth Eryngium for Aruncum, and so taketh one for another. Once in Lemnos there was a male Goat which had so much milk wrung out of his paps growing betwixt his legs, that therewith a Calf, by licking it received the beesting, but afterward the male Kid begotten by the same Goat had the like udders, whereat the owner being much amazed, because it was a prodigious thing, for his satisfaction asked counsel at the Oracle, from whom he received this answer, that it betokened nothing but plentiful increase of his cattle. The females have two udders under their loins next to the small of their belly, except 
Orthagorus. Aristotle. N●xus. Aelianus.  the Lybian Goats, and their udders lie under their breast or forepart of their belly, like an Apes. In Naxus the Goats have greater Galls then in any other part of the world, and the forepart is held prodigious: On the contrary, in Chalcis the Goats have no gall at all. They have many bellies and a round Milt, which thing no other horned-beast hath, except a Sheep. The males have harsher hairs than their females, and the Lybian Goats have hair as long as women's, and very rough curled, which the inhabitants shear off every year, and therewith the Shipwrights make cable ropes: but in Cilicia and Phrygia, they shear them and make the stuff called Zambelot: and another kind of 
Of the Cilician Cloth made of Goat's hair. Bellnu.  Cloth called Mathaliaze. In Arabia they make Tents of Cloth compiled of Asses and Goat's hair, and it seemeth that Cilicia received his name of this kind of Cloth, which is called in Latin, Cilicium, or▪ else that this Cloth was first invented among them, whereupon it received that denomination; but among the Grammarians and Poets, Lana Caprina (Goats wool) grew to a proverb, to signify 〈◊〉 thing of no weight or moment, as it is in Horace;  
Alter rixatur de lana saepe caprina,  
Propugnat nugis armatus—  
There are another sort of Goats which are called Syrian Goats, and of some Mambrin Goats, and 
Of the Membrin or Syrian Goats.  most commonly Indian Goats, because they are most noble in that Country, and that in Coythae; and likewise in the Region of Damiata, for Mambre is a Mountain near Hebron, from whence it is probable, that the word Mambrin cometh; wherefore I have thought good to express the figure both of the greatest of that kind, as it was taken by Antonius Musa Brasovalus, Physician to the Noble Duke Hercules de Este, at Ferraria, by one of these Goats brought thither to be seen.  
The lesser kind I conjecture to be the right Mambrine or Syrian Goat, although some of the late writers call it an Indian Goat; the reason is, because (as hath been said) they call all strange beasts by the names of Indians, if they find them not in their own Country. The ears of it are large and broad, as the picture describeth, and such ears have the Goats of Gallia-Narbon, being at the least as broad as a man's span; they are of colour like wild Goats, their horns very sharp, and standing not far distant one from the other, and have stones like a stone Horse, being in all other parts not unlike to the vulgar and common Goat.  
Some curious herdsmen (as Alcmaeon and Archelaus) have delivered to the world, that Goats take breath through their ears; and Phyles approveth their conceit, because he had seen an experiment 
Albertus. How Goats take breath. Varro.  of a Goat, that his mouth and nostrils being stopped fast, nevertheless he seemed not to be troubled for want of breath: and for this also is alleged the authority of Oppianus, who writeth of certain Goats (called Aegari) that they have a certain hole or passage in the middle of their head, betwixt the horns, which goeth directly unto the liver, and the same stopped with liquid Wax, suffocateth or stifleth the beast.  
If this be true (as I would not any way extenuate the authority of the writer) than it is very likely that some have (without difference) attributed to all kinds of Goats that which was proper to this kind alone, for the former opinion is not reasonable: Nevertheless I leave every man to his own liberty of believing or refusing.  
There is no beast that heaeeth so perfectly and so sure as a Goat, for he is not only holp in this 
Their quick sense of hearing. Horace. Alex. Mind.  sense with his ears, but also hath the Organ of hearing in part of his throat, wherefore when the Egyptians describe a man which hath an excellent ear, they express him by a Goat. There are some kind of Goats in Illyria which have whole hoofs like a Horse, and these are only found in that Region. In all other Nations of the World they are cloven footed.  
The use of their several parts is singular, and first of all to begin with their skin, the people of 
The use of their several parts.  Sardinia (as saith Nymphidorus) nourish Goats for their skins, whereof they make them garments, being dressed with the hair upon them; and they affirm strange virtue in them, namely, that they heat their bodies in the Winter, and cool them in the Summer; and the hairs growing upon those skins are a cubit long, therefore the man that weareth them in Winter time, turneth the hairy side next to his body, and so is warmed by it; and in Summer the raw side, and so the hair keepeth the Sun from piercing his skin and violence of heat: And this also is usual in Suevia, where the women wear garments of Goat's hair in the Winter, and also make their children's coats thereof, according to Virgil's saying in Moreto,  
— Et cinctus villosae tegmine Caprae. 
Suidas. Varinus.   
For this cause the Merchants buy them rough in those parts of Savoy near Geneva, and their choice is, of the young ones which die naturally; or are killed, or else such as were not above two years old. The Tyrians in the Persian war, wore upon their backs Goatskins. In ancient time they made hereof Dipthera, that was a kind of Parchment, whereon they wrote on both sides, and had the 
Baysius.  name in Greek from that use: which Hermolaus by a metaphorical allusion, called Opistographi. From the use of these in garments, came the appellation of harlots to be called Pellices, and a whore's bag was called Penula Scortea, such a one is used by Pilgrims which go to visit the Church of Saint James of Calec, and such Carriers or Foot-posts had wont to use in their journeys, which caused Martial to write thus;  
Ingrediare viam coelo licet usque sereno,  
An subitas nusquam scortea cepit aquar.  
The Sandals which men were wont to wear on their feet in the East Countries, were also made of Goat's skins, and there was a custom in Athens, that men for honour of Bacchus, did dance upon certain Bottles made of Goat's skins, and full of wind, the which were placed in the midst of the Theatre, and the dancer was to use but one leg, to the intent that he might often fall from the slippery bottles, and make the people sport; whereunto Virgil alluded this saying;  
Mollibus in pratis unctos saliere pro utres. 
Pliny.   
There is also a Laudanum tree in Carmania, by the cutting of the bark whereof there issueth forth a certain gum, which they take and preserve in a Goat's skin; their use in War wherein the Soldiers were wont to lie all Winter, and therefore we read that Claudius the Emperor had given him thirty tents of Goats skins for his Soldiers attend upon the Judges, and the Mariners also by these defended themselves from the violence of storms upon the Sea: and so I leave this part of the beast, with remembrance of that which is written in holy Scripture, Heb. 11. that the people of God in ancient times did flee away from the rage of superstition, being anparelled, or rather meanly disguised in Goat skins, being charitably holped by the beasts, that were cruelly put to death by wretched men.  
In the next place the milk of Goats cometh to be considered, for that also hath been, 
The milk of Goats.  is, and will be of great accowt for Butter and Cheese, which the Writers call Tyropoeia, and Virgil celebrateth the singular commendation both of the Wool and of the Milk, in these Verses;  
Haec quoque non cura nobis leviore tuenda,  
Nec minor usus erit, quamvis Milesia magno  
Vellera mutent ur Tyrios incocta rubores.  
Densior hinc soboles, hinc largi copia lactis;  
Quo magis exhausto s●umauerit ●ubere mulctra,  
Laeta magis pressis manabunt flumina mammis.  
Nec minus interea barbas, incanaque menta  
Cyniphii tondent hirci setasque comantes  
Vsum in Castrorum: & miseris velamina nautis.  
Therefore their Milk is profitable for Butter, although inferior to a Cows, yet equal to a Sheep's, 
To increase Goat's milk. Albertus. A secret in the milk of Goats. Myrepsus.  and the herdsmen give their Goat's salt before they be delivered of their young, for this maketh them to abound in milk. Others with Goat's milk preserve their Wine from corruption by sourness; first they put into their Wine the twentyeth part so much as is of the Wine, and so let it stand in the same vessel covered three or four days, afterward they turn it into a sweet and fresh vessel, and so it remaineth preserved from all annoyance of sourness.  
Cheeses made of Goat's milk were wont to be called Velabrenses Casei, because amongst the Romans they were made at Velabrum, and that with smoke, whereupon Martial made this Disttchon;  
Non quemcunque focum, nec fumum caseus omnem,  
Sed Velabrensem qui bibit, ipse sapit.  
Aristotle and Julius Pollux do commend the Sicillan Cheese, which was made of Sheep and Goat's milk together, and by Athenaeus it is called, Caseus Tromilicus, and by Simonides Stromilius. In Khaetia of Helvetia there are excellent Cheeses made of Goat's milk and Cow milk mixed together. The milk also of a Goat mixed to a Woman's milk is best for the nourishment of man, because it is not 
Hermolaus.  too fat; yet Galen saith, if it be eaten without Honey, Water, and Salt, it curdleth in the belly of a man like a Cheese and strangleth him; and being so used it purgeth the belly: from thence came the fiction of the Poets, that Jupiter was nursed by a Goat, and that afterward in his War against the Titanes or Giants, he slew that Goat by the counsel of Themis, and wore her skin for an armour, and so having obtained victory, placed the Goat among the Stars, whereupon she was called Aix ourania, a heavenly Goat, and so Germanicus Caesar made this Verse upon him, and Jupiter himself was called Aigiochus.  
— Illa putatur  
Nutrix esse Jovis, si verè Jupiter infans 
Agiochus.   
Vbera Cretaeae suxit fidissima Caprae,  
Sydere quae claro gratum testatur alumnum.  
The flesh of male Goats is not wholesome for man's body, but the flesh of a female in the Spring and Fall of the leaf, by reason of the good nourishment may be eaten without danger. They are 
Of the flesh of Goats.  worse than Bull-beef, because they are sharper in concoction and hotter, wherefore if they digest not well, they increase melancholy. The liver of a Goat being eaten, doth bring the Falling sickness; yet being salted a good space, and then sod with Vine-branches, or other such broad leaves, to keep them asunder, and some Wine poured into the Water when they almost sod, they become are very which and delicate meat; and theresore the Athenians praised the Lacaede 〈…〉 ans, that in their feast sweet they called Copidae, they slew a Goat; and held it for a divine meat.  
Also C 〈…〉 omachus an Academic of Carthage, relateth of a certain Theban Champion, which excelled in strength all the Champions of his time, and that he did eat continually Goat's flesh, for it is very strong and remaineth a long season in the body, and doth much good being digested, notwithstanding the strong and rank smell thereof, otherwise it is dangerous, as is already said, therefore Fiera having commended the Kid, when he cometh to speak of the Goat he writeth thus:  
Come male olet siccat, fit jam caper improbus, absit,  
Et cadat ante focos victima Bacche tuos.  
But Pliny affirmeth, that if a male Goat eat Barley bread, or Parsneps washed, the same day that he is killed, then there is no poison in his flesh: the stones of a Buck goat, resist concoction, and beget evil humours in the body: wherefore such a banquet is called in Greek (Tragos Hulibertas) for Goats after their copulation, have an evil flesh, not fat, but dry, and the remedy to make their flesh 
Aegineta. Albertus.  sweeter, is to geld the male when he is young and tender, for so his temperature is amended by a cold and moist constitution.  
The Inhabitants of Portugal eat Goats flesh, and account it delicate meat; especially such as dwell in the Mountains. In Germany they make of it a kind of meat which is called Klobuusst, and is 
Textor.  prepared on this manner: they take a Goat's heart newly taken out of the body, and slit it into small pieces, and break six Eggs upon it, and the crumbs of white bread, seasoned with spices and Saffron, and so put into a bag, and sod or roasted: afterward they are served upon the table, and strewed over with Kitchen Sugar.  
The guts being salted, are called (Hilla) which the French stuff like puddings, and call them (Saulcisses) from whence cometh our English Sawsadge, of this suet and fat of Goats are the best candles made, because it is hard and not over liquid. The blood of a Goat hath an unspeakable property, for it scoureth rusty iron better than a file, it also softeneth an Adamant stone, and that which no fire is able to melt, nor iron to break, being of such an invincible nature, that it contemneth all violent things, yet is it dissolved by the warm blood of a Goat. The Loadstone draweth iron, and the same being rubbed with garlic, dyeth and loseth that property, but being dipped again in Goats-bloud, 
Pliny. Hermolaus. Pausanias.  reviveth and recovereth the former nature.  
Osthanes prescribeth for a remedy of love, the urine of a Goat to be mingled with Spikenard, and so drunk by him which is overcome with that passion, assuring him thereby that they shall fall in as great loathing as ever before they were in loving. With the hoofs of a Goat they drive away Serpents, and also with the hairs by burning and perfuming them in the place where the Serpent's lodge. With the horns of Goats they make bows; for in Delos there was dedicated the horn of a Goat, which was two cubits long and a span; and hereat ought no man to wonder, for that noble Bow of 
Pallagdius. Archachines'.  Pandarus, which Homer commendeth, was made of a horn of a female Goat.  
Affricanus declareth, that in ancient time they made fruitful their Vine-yards by this means: they took three horns of a female Goat, and buried them in the earth with their points or tops 
Varinus.  downward, to the root of the Vine-stocks, leaving the hollow tops, standing a little out of the ground, and so when the rain descended, it filled the horns, and soaked to the root of the Vine, persuading themselves thereby that they received no small advantage in their Grapes. The gall of a female Goat put into a vessel, and set in the earth, is said by Albertus to have a natural power to draw Goats unto it, as though they received great commodity thereby. Likewise, if you would have white hairs to grow in any part of a Horse; shave off the hair and anoint the place with a gall of a Goat, so shall you have your desire. The Sabaeans, by reason of continual use of Myrrh and Frankincense, grow to a loathing of that savour: for remedy of which annoyance, they perfume their houses by burning storax in Goats-skins. And thus much for the several parts of a Goat.  
There were in ancient time three kinds of Herdsmen which received dignity one above another; the first were called (Bucolici) Neatheard, because they keep the greater cattle: the second were (Opiliones) Shepherds, of their attendance upon Sheep: the third, last, and lowest kind, were termed Aepoli, and Caprarii, that is, Goatheards, or Keepers of Goats, and such were the Locrensians, who were called Ozolae, because of their filthy smell, for they had the most part of their conversation among other Beasts.  
A Goatheard or Keeper of these cattle must be sharp, stern, hard, laborious, patient, bold and cheerful, and such a one as can easily run over the Rocks through the Wilderness, and among the bushes without fear or grief, so that he must not follow his flock like other herds, but go before them: they must also be light and nimble, to follow the wandering Goats, that run away from their fellows, and so bring them back again, for Goats are nimble, movable, and inconstant, and therefore apt to depart away, except they be restrained by the herd and his Dog. Neither have Goats a Captain or Bell-bearer like unto Sheep, whom they follow, but every one is directed after his own will, and herein appeareth the pride of this Beast, that he scorneth to come behind either cattle, or Sheep, but always goeth before; and also in their own herds among themselves, the Buck goeth before the female for the reverence of his beard, (as Aelianus saith) the labour of the Goatherd must be to see his cattle well fed abroad in the day time, and well soulded at night; the first rule therefore in this husbandry is to divide the flocks, and not to put any great number of them together, for herein they differ from Sheep, who love to live together in multitudes, as it were affecting society by which they thrive better, and mourn not so much as when they are alone: but Goats love singularity, and may well be called Schismatics among cattle, and therefore they thrive best lying together in small numbers, otherwise in great flocks they are soon infected with the pestilence, and therefore in France, they care not to have Magnos Greges, sed plures: not great flocks, but many.  
The number of their flock ought not to exceed fifty, whereupon Varro writeth this story of Gab 〈…〉 us a Roman Knight, who had a field under the Suburbs containing a thousand Acres of pasture ground, who seeing a poor Goatherd bring his Goats every day to the City, and received for their milk a penny a piece, he being led with covetousness, proponed to himself this gain, that if he stored his said field with a thousand Milch-female-goats, he also should receive for their milk a thousand pence a day; whereupon he added action to his intent, and filled his field with a thousand Goats, but the event fell out otherways then he expected: sor in short time the multitude infected one another, and so he lost both milk and flesh: whereby it is apparent, that it is not safe to feed great flocks of these cattle together.  
In India in the Region Coitha, the Inhabitants give their Milch-goats dried fishes to eat, but their ordinary food is leaves, tender branches, and boughs of trees, and also bushes or brambles; where-upon Virgil wrote in this manner:  
Pascuntur verò silvas & summa Lycaei,  
Horrenfesque rubos & amantes ardua dumos.  
They love to feed on the Mountains better than in the Valleys and green Fields; always striving to lick up the Ivy or green plants, or to climb upon trees, cropping off with their teeth all manner wild herbs, and if they be restrained and enclosed in fields, than they do the like to the plants that they find there; wherefore there was an ancient law among the Romans, when a man let out his ground to farm, he should always condition and except with the Farmer that he should not breed any Goat in his ground, for their teeth are enemies to all tender plants: their teeth are also exitiable to a tree, and Pliny and Varro affirm, that the Goat by licking the Olive-tree maketh it barren; for which cause in ancient time, a Goat was not sacrificed to Minerva to whom the Olive was sacred.  
There is no creature that feedeth upon such diversity of meat as Goats, for which cause they are elegantly brought in by Eupolis the old Poet, bragging of their belly cheer, wherein they number up above five and twenty several things, different in name, nature, and taste: and for this cause Eustathius defended by strong argument against Disarius, that men and cattle which feed upon divers things, have less health than those Beasts which eat one kind of fruit alone. They love Tamerisk, Aldern, Elm-tree, Assaraback, and a tree called Alaternus, which never beareth fruit but only leaves: also three-leaved-grass, Ivy, the herb Lada, which groweth no where but in Arabia, whereby it cometh to pass, that many times the hair of Goats is found in the gumb called Laudanum, for the people's greedy desire of the gumb, causeth them to wipe the juice from the Goat's beard.  
For the increase of milk in them, give them Cinquefoyl five days together before they drink, or else bind Dittany to their bellies, or (as Lacuna translateth the words out of Alrieanus) you may lay milk to their bellies, belike by rubbing it thereupon. The wild Goats of Crect, eat Dittany 
Aristotle.  aforesaid against the strokes of Darts: and (Serapion avoucheth by the experience of Galen), that Goats by licking the leaves of Tamarisk, lose their gall; and likewise that he saw them licking Serpents which had newly lost their skins, and the event thereof was, that their age never turned or changed into whiteness or other external signs thereof.  
Also it is delivered by good observation, that if they eat or drink out of vessels of Tamarisk, 
Constantinus.  they shall never have any Spleen; if any one of them eat Sea-holly, the residue of the flock stand still and will not go forward, till the meat be out of his mouth. The Grammarians say that 〈…〉 ara 
Aelianus.  was killed by Bellerophon the son of Glaucus, in the Mountain Lyoius, and the reason hereof is, that the Poet's feigned Chimaera to be composed of a Lion, a Dragon, and a Goat, and in that Mountain all those three were kept and fell: for in the top were Lions, in the middle were Goats, and also at the foot thereof Serpents. If they suffer heat or cold they are much endangered, for such is their nature that they avoid all extremity, and the females with young are most of all molested with cold; if they have conceived in the Winter, than many Abortments or casting their young followeth.  
In like sort it happeneth if they eat Walnuts (and not to their full) unripe, therefore either they must be suffered to eat of them to satiety, or else they are not to be permitted to them.  
If at any time the eat Scammony, Hellebore, Lesseron, or Mercury, they are much troubled in their stomach, and lose their milk, especially the white Hellebore. The Publicans in the Province 
Diosoorides. Pliny.  of Cyrene, have all the government of the pastures, and therefore they permit not Benzwine to grow in their Country, finding thereby great gain; and if at any time their Sheep or Goats meet with any branch thereof, they eat it greedily, but the Sheep immediately fall to sleep, and the Goats to Neezing. Aegolethros and Sabine are poison to Goats. The Herb called in Greek, Rhododendron, and may be Englished Rose-tree, is poison to Goats, and yet the same helpeth a man against the venom of Serpents.  
The prickle or spindle tree (called also Euonymus) which groweth in the Mount Occynius called Ordyno) about the bigness of a Pine-apple-tree, having soft leaves like the same, and it buddeth in September, and the flower is like to a white Violet flower, this killeth Goats, except they be purged with black Hellebore immediately after they have eaten thereof. The Egyptians when they will describe a man devouring Sheep or Goats, they picture the herb Curilago or Conyza, because it also killeth 
Horus.  them. Also as Clodrysippus affirmeth they avoid Cumin, for it maketh them mad, or bringeth upon them Lethargies, and such like infirmities.  
He avoideth also the spittle of man, for it is hurtful to him, and to the Sea-fish Scolopendra, and yet he eateth many venomous herbs and groweth fat thereby; and this also may be added, that Goats 
Aelianus.  grow fat when they are with young, but by drinking of Honey they are weakened, and endangered of death. Concerning their drink, it is necessary for a skilful Goatherd to observe the nature of the beast, and the best time and place of their watering, according to the saying of Virgil:  
— Jubeo frondentia Capris  
Arbuta sufficere, & fluvios praebere recentes.  
In the Summer they are to be watered twice a day, and at other times once only in the afternoon: but it is reported of the Goats of Cephalenia, that they drink not every day like other Goats, but 
Aristotle. Myndius. Aelianus.  only once or twice in six months, and therefore they turn themselves to the wind or cold air of the Sea, and by yawning, suck into their mouths or bellies that which serveth them in stead of water. When the Sun declineth, they lie and look not upon one another but on the contrary, and they which lodge in the fields take up their rest amongst their acquaintance. But if they be used to fold or house, they remember it, and repair thither of their own accord, which thing caused the Poet to write in this manner:  
Atque ipsae memores redeunt in tecta, suosque  
Ducunt: & gravido superant vix ubere limen.  
Concerning their stables or houses to lodge in, for their defence against the cold, the diligent herd-man must observe, that nothing must be laid under the Goat to lie upon, and it is best to make his stable upon stones, or some some such hard floor, and the same must be kept and turned dry every day from the annoyance of their dung, for that hurteth their heads. It is good to set the window 
Columella.  of their stable to the Sun, and from the wind, according to the counsel of Virgil;  
Et stabula a ventis hyberno opponere soli,  
Ad medium conversa diem, cum frigidus olim  
Jam cadit extremoque irrorat Aquarius. anno.  
Although Goats be stronger than Sheep, yet they are never so sound, for in buying and selling or them, he was never accounted a wise man, that either hoped to buy, or promised to sell without fault. It was sufficient in open Market places, when and where Goats were to be sold, to promise, Hodie capras recte esse & bibere posse & eas licite habere, that is, that the day of their sale they were well, and could drink, and they were his own, and it was lawful for him to have them.  
But farther no man was urged, for (Archelaus saith) they are ever Febricitantes, because their breath is hotter, and their copulation more fiery, and therefore their herdsmen must not be unprovided of good and sufficient medicine to help them, and not only against their natural diseases, but also their continual horn-wounds which they give one another by their often fightings, and also when they aspire to climb upon steep and craggy pointed rocks or trees, they often fall and are wounded, in such cases they have no such Physician as their Keeper, whose bag and box must be as an Apothecary's shop to yield continual remedies to all their grievances.  
The best means to preserve them in health, next to a good diet and warm lodging, is, to plant Alysson near to their stabling houses. And their continual Ague spoken of before is profitable to their body, for when it departeth and leaveth them, presently they perish and die. Sheep and 
Florentius.  Goats have a natural foresight of the Pestilence or Murrain, of Earthquakes, and of wholesome temperate weather, and of abundance and store of fruits; but neither of both shall be ever infested by the Pestilence, if you give them the powder of a Storks Ventricle or maw one spoonful thereof in water every day.  
And whereas all other kind of cattle when they are sick, consume and pule away by little and little, only Goats perish suddenly, insomuch as all that are sick are unrecoverable, and the other 
Quintilius.  of the flock must be instantly let blood and separated before the infection overspread all; and the reason of their sudden death, is because of their abundance of food, which ministereth speedy flax for the fire of their disease to burn. At such times they must not feed all the day long, but only thrice or four times a day be led forth to grass, and brought in again to their stables.  
If any other sickness annoy them, they are to be cured with Reed, and the roots of white Thorn beat together with Iron Pestles, and mingled with rain Water; and so given to the cattle to be drunk: but if this medicine help not, then either sell them away, or else kill them, and salt them till you mind to eat them. Goats are not troubled with Lice or Nits, but only with Tickes.  
There is a certain Wine called Melampodion, the report is, that one Melampos a Shepherd had it revealed unto him, to cure the madness of Goats: it is made of black Hellebore, and Goat's milk. Goats are also molested and subject to the Falling sickness, and this is known by their voice and cold moist brains; and therefore the Roman Priests were commanded to abstain from touching such 
Coelius.  Beasts.  
They are also troubled with the Gout; the Female-goat easeth the pain of her eyes by pricking them upon a Bulrush, and the Male-goat by pricking them upon a Thorn, and so pituitous matter followeth the prick, whereby the sight is recovered without any harm done to the Apple; and from hence it is supposed, that the Physicians learned their Parakentesis pricking of sore eyes 
Aelianus.  with a Needle.  
The Females never wink in their sleep, being herein like the Roe-bucks. There are certain Birds (called Capri-mulgi) because of their sucking of Goats, and when these or any of them have sucked a Goat, she presently falleth blind. If at any time she be troubled with the Dropsy, 
Pliny.  an issue must be made under her shoulder, and when the humour is avoided, stop up the hole with liquid pitch. They drink the seed of Seselis to make them have an easy deliverance of their young, and for that cause Columella prescribeth a pint of sod Corn and Wine to be infused into their throats in that extremity; their other maladies being like unto Sheep, we will reserve their description and cure to that History.  
These Goats have in ancient times been used for Sacrifices, not only by the Sovereign command of 
Probus.  Almighty God, but also by the practice of Heathen people; for their perfect sacrifice which consisted of a Ram, a Goat, a Hog, and a Bull, was called Hecatomb and Tryttis.  
The reason why Swine and Goats were sacrificed among the Heathen, was, because the Swine dig up the earth with their noses, and root out the Corn, they were sacrificed to Ceres; and the Goats spoil the Vines by biting, for which cause they sacrificed him to Bacchus; that so the drunken God might be pacified with the blood of that Beast, whose hallowed grapes he had devoured; whereupon the Poet writeth thus:  
Sus dederat poenas: exemplo territus horum  
Palmite debueras abstinuisse, Caper.  
Quem spectans aliquis dentes in vite prementem,  
Talia non tacito dicta dolore dedit:  
Rode caper vitem, tamen hinc cum stabis ad arras,  
In tua quod spargi cornua possit, erit.  
When they sacrificed a Goat in Graecia, they tried him by giving him Pease or cold water to drink, which if he refused, they also refused him for sacrifice, but if he tasted it, they took and offered him.  
Martial having seen, or rather heard of a Country Priest, sacrificing a Goat, and being assisted by a Countryman, when the Beast was slain, the Priest commanded the poor Country man to cut off the stones, Teter ut immundae carnis abiret odor, to let the unwholesome vapour of the unclean flesh out of the body. Afterward the Priest being busy about the Sacrifice, and stooping down to the carcase of the Beast, his cod appeared behind him betwixt his legs, the which when the Countryman saw, he suddenly cut them off with his sharp knife, thinking that the ancient ceremony of fasting required this to be done: whereupon Martial wrote this Epigram,  
Sto modo qui Tuscus fueras, nunc Gallus aruspex,  
Dum jugulus hireum, factus es ipse caper.  
The Mendesians worshipped Goats both males and females, because as they imagine they were 
Gyraldus.  like to their God Pan. The Egyptians also deified the male Goat for his genital members, as other Nations did Priapus. The Gentiles had also a brazen Goat, whereupon Venus road in brass, which picture they called (Pandemon) and Venus (Epitragia:) I think that lust could not be better described then by this emblem, for venereous persons will suffer their whores to do any disgrace unto them, for their carnal pleasure. And thus much for these male and female Goats, now follow the stories of the wild Goats and the Kids in order.   

Of the GOAT called by Pliny a DEER.  
THere is no man that shall see this Beast, but will easily yield unto my opinion, that it is a Goat, and not a Deer, the hair, beard, and whole proportion of body most evidently demonstrating so much, neither is there any difficulty herein, except forth horns which turn forward at the point, and not backward, which thing yet swarveth not so much from a Goat as from a Deer, and therefore can be no good reason to alter my opinion. There are of this kind, as Doctor Gay affirmeth, in the Northern part of England, and that figure which is engraven at Rome in a Marble pillar, being a remembrance of some Triumph which Pliny setteth forth, differeth in no part from this Beast's description and proportion: Yet I take it that it may be brought into England from some other Nation, and so be seen in some Noble man's house, but that it should be bred there, I cannot find any monument of authority, but I rather conjecture the same to be bred in Spain. Of these kinds there are three Epigrams in Martial, whereby is declared their mutual fights killing one another; their fear of Dogs, and their flesh desired both of men and beasts.  
The first Epigram describing their wilful fight, one killing another, and so saving a labour to the Hunter, for they kill themselves to his hand, is thus;  
Frontibus adversis molles concurrere damas  
Vidimus, & fati sorte jacere pari.  
Spectavere Canes praedam, stupuitque superbus  
Venator, cultro nil superesse suo.  
Vnde leves animae tanto caluere furore?  
Sic pugnant Tauri, sic cecidere viri.  
The second Epigram is a Dialogue speaking to the Emperor, who took care to increase his game, seeing not only men were enemies to them, but they also to one another, whereupon he writeth this distichon;  
Aspicis imbelles tentent quam fortia damae  
Praelia; tam timidis quanta sit ira feris.  
In mortem parvis concurrere frontibus audent,  
Vis Caesar damis parcere? mitte Canes.  
The third Epigram is a complaint of their weak and unarmed state, having neither teeth like Boars, nor horns like Hearts to defend themselves, but lie open to the violence of all their enemies:  
Dente timetur Aper, defendunt cornua cer●um,  
Imbelles damae quid nisi praeda sumus?  
These are of a whitish yellow colour on the back, and are nourished sometime for the pleasure, and sometime for the profit of their possessors, for they will suffer hunting like a Deer, and also be camed for milk like a Goat. And hereof I find no other especial mention among Authors, beside that which is already rehearsed.   

Of the WILD GOAT, and the Figure of the Helvetian, alpian, WILD or ROCK-GOAT.  
WIlde-goats are transfigured into many similitudes, and also dispersed into many Countries beyond the Seas and in the Alps, the picture of the Alpine wild Goat is here set down. They are also to be found in Italy, in the Mountains of Fiscela and Tetrica, in so much as the tame 
Varro.  Goats which are nourished there, are said to be derived of these wild Goats, these are called Cynthian Goats, because they are bred in the Mountains of Delos called Cynthus. There are of these which are found in the tops of the Lybian Mountains as great as Oxen, whose shoulders and legs abound with loose shaggy hair, their shins small, their faces are round, their eyes are hollow and hard to be seen.  
Their horns crooking backward to their shoulders, not like other Goats, for they stand far distant one from another: and among all other Goats they are endued with a most singular dexterity of leaping, for they leap from one top to another, standing a great way asunder, and although many times they fall down upon the hard rocks, which are interposed betwixt the Mountains, yet receive they no harm: for such is the hardness of their members, to resist that violence, and of their horns to break their falls, that they neither are offended thereby in head nor legs.  
Such are the Goats of Soractum as Cato writeth, which leapeth from Rock to Rock, above threescore foot: of this kind are those Goats before spoken of in the History of the tame Goat, which are thought to breath out of their ears, and not out of their nostrils; they are very swift and strong horned; the love betwixt the Dams and the Kids in this kind, is most admirable; for the Dam doth most carefully educate and nourish her young; the young ones again, do most thankfully recompense their mother's carefulness, much like unto reasonable men, which keep and nourish their own Parents in their old decrepit age, (which the love of God and nature doth enjoin them) for satisfaction of their own education; so do these young wild Goats, toward their own mothers; for in their age they gather their meat and bring it to them, and likewise they run to the rivers or watering places, and with their mouths suck up water, which they bring to quench the thirst of their Parents: and when as their bodies are rough and ugly to look upon, the young ones lick them over with their tongues, so making them smooth and neat.  
And if at any time the Dam be taken by the Hunters, the young one doth not forsake her till he be also ensnared: and you would think by the behaviour of the imprisoned Dam towards her young Kids, and likewise of the Kid towards his Dam, that they mutually contend one to give itself for the other: for the Dam foreseeing her young one to hover about her in the hands of her enemies, and continually to follow; with sighs and tears seemeth to wish and persuade them to depart, and to save themselves by flight, as if they could say in the language of men, Fugite filii infostos venatores, ne me miseram capti materno nomine private; that is to say, Run away my sons, save yourselves from these harmful and greedy Hunters, lest if you be taken with me, I be for ever deprived of the name of a mother. The young ones again on the other side wand'ring about their Mother, bleat forth many a mournful song, leaping to the Hunters, and looking in their faces, with pitiful aspects, as if they said unto him; We adjure you (oh Hunters) by the Maker of us all, that you deliver our Mother from your thraldom, and instead of her take us her unhappy children, bend your hard hearts, fear the laws of God which forbiddeth innocents' to be punished, and consider what reverence you owe to the old age of a mother; therefore again (we pray you) let our lives satisfy you for our Dam's liberty. But poor creatures, when they see that nothing can move they unexorable mind of the Hunters, they resolve to die with her whom the cannot deliver, and thereupon of their own accord, give themselves into the hands of the Hunters, and so are led away with their mother.  
Concerning the Lybian Goats before spoken of, which live in the tops of Mountains, they are taken by nets, or snares, or else killed by Darts and Arrows, or some other art of hunting. But if at any time they descend down into the plain fields, they are no less troubled, then if they were in the waves of some great water. And therefore any man of a slow pace may there take them, without any great difficulty.  
The greatest benefit that ariseth from them is their skin and their horns; with their skins they are clothed in Winter time against Tempests, Frosts, and Snow, and it is a common weed for Shepherds and Carpenters. The horns serve them in steed of Buckets, to draw water out of the running streams, wherewithal they quench their thirst, for they may drink out of them, as out of cups; they are so great, that no man is able to drink them off at one draught, and when cunning artificers have the handling of them, they make them to receive three times as much more.  
The self same things are written of the Wild Goats of Egypt, who are said never to be hurt by Scorpions. There is a great City in Egypt (called Coptus) who were wont to be much addicted to the worship of Isis, and in that place there are great abundance of Scorpions, which with their stings and poison, do oftentimes give mortal and deadly wounds to the people, whilst they mourn about the Chapel (for they worship that Goddess) with funeral lamentation: against the stinging of these Scorpions, the Egyptians have invented a thousand devises, whereof this was the principal; At the time of their assembly, they turn in wild female Goats naked among the Scorpions lying on the ground, by whose presence they are delivered and escape free from the wounds of the Serpents, whereupon the Coptites do religiously consecrate these female Goats to divinity, thinking that their Idol Isis did wholly love them, and therefore they sacrificed the males, but never the females.  
It is reported by Plutarch, that wild Goats do above other meat love meal and figs, wherefore in Armenia there are certain black fishes which are poison; with the powder or meal of these fishes they cover these figs, and cast them abroad where the Goats do haunt, and assoon as the Beasts have tasted them, they presently die. Now to the Wild Goat before pictured, called in Latin, Rupicapra, and Capricornus; and in Greek, a Gargos, and Aigastros, and of Homer Ixalon; of the Germans, Gems, or Gemmus; the Rhetians which speak Italian, call it Camuza; the Spaniards, Capramontes; the Polonians, Dzykakoza; the Bohemians, Korytanski K●zlik; that is to say, a Carinthian Goat, because that part of the Alps called Carinthia is near bordering upon Bohemia.  
Bellonius writeth, that the French call him Chambris, and in their ancient tongue Ysard, this is not 
Albertus.  very great of body, but hath crooked horns which bend backward to his back, whereupon he stayeth himself when he falleth from the slippery Rocks or Mountains.  
These horns they are not fit to fight they are so small and weak, and therefore nature hath bestowed them upon them for the cause aforesaid. Of all other Goats this is the least, it hath red eyes, 
Pliny.  but a quick eyesight, his horns are black, being nine or ten fingers long, and compassed about with divers circles, but at the top none at all, which is sharp and crooked like a hook. They arise at the root Parallelwise, that is by equal distance one from another, being hollow the breadth of ones thumb, the residue solid like the Hearts.  
The Males in this kind differ not from the Females, neither in horn, colour, or proportion of body: they are in bigness like the common Goat, but somewhat higher. Their colour is betwixt brown and red. In the Summer time they are red, and in the Winter time they are brown. There hath been seen of them which were white and black, in distinct colour one from another: and the reason hereof is; because they change colour many times in the year. There are some of them altogether white, but these are seldom found; they inhabit for the most part the Rocks or Mountains, but not the tops like the Ibecks, neither do they leap so far as the foresaid Goats. They come down sometime to the roots of the Alps, and there they lick sand from the Rocks, like as the Villagetame-goats to procure them an appetite.  
The Helvetians call these places in their natural tongue Fultzen, that is Salares: about these places do the Hunters hide themselves, and secretly with guns, bows, or other such instruments, they suddenly shoot and kill them. When they are hunted they step up to the steepest Rocks, and most inaccessible for Dogs, by that means providing their own safety: but if the Hunters press after them and climb upon the Rocks with hands and feet, they leap from thence, from stone to stone, making their way to the tops of the Mountains, so long as they are able to go or climb, and then they hang by the horns of their head, as if they were ready to fall, which caused Martial to write thus:  
Pendentem summa Capream de rupe videbis,  
Casuram spears, decipit illa Canes.  
Where the Poet attributeth that to the Roe which belongeth to the Wild Goat, and there they hang many times till they perish, because they cannot lose themselves again, or else they are shot with Guns, or fall down headlong, or else are driven off by the Hunters. From the day of Saint James they use themselves to the coldest parts of the Mountains, that by degrees they may be accustomed to the cold. I have known some of these made tame, so that they have descended down to the flocks of tame Goats, whom they do not avoid like the Ibex.  
From these wild Goats hath that same herb (called Doronicum) and of the Grecians, Doronicu, given a name among the Germans, Gemesseh Wort; that is, Wilde-goats-herb, being excellent to cure the Colic, and therefore highly esteemed among the Arabians, Grecians, and Mauritanians. It is hot and dry in the second degree; and the Country people in Helvetia, do give it against diziness in the head, because these wild Goats oftentimes feed upon the same, and yet are never troubled with that infirmity, although they run round about the Mountains.  
There are Hunters which drink the blood of this Goat coming hot out of his body, immediately after the wound given, against that sickness. The fat and milk of a wild Goat mingled together, have cured one long sick of the Ptisick. The wild Goats of Crect, being wounded with poisoned darts, run presently and eat of the herb Dittani, by the virtue and juice whereof, they not only avoid the arrow which sticketh in their skin, but also death, and cure the poison.   

Of the KID.  
HAving formerly discoursed of several kinds of Goats, now it followeth that we should also 
Of the name.  entreat of the Kid, which is the issue of a Goat; and first of the several names thereof. It is called in Hebrew, Egedi; which because it signifieth also a Lamb, they put unto it Haissim, and the plural Masculine is Gedaiim, and the feminie Gedioth, Gen. 35. where the Chaldean translation hath Gadeia; the Persian, Buskabale, or else Cahali buson; for the Persians render Cahale for Sheter; in Hebrew, Busan, for Issim. The Septuagints render Erifon; and vulgarly at this day, the Grecians call him Eriphon; but the truth is, that Eriphoi are Kids of three or four months old, and after that time until their procreation, they are called Chimaroi; the Latins call him 
Varin 〈…〉.  Ho●di ab edendo, from eating (as Isidorus saith) for then their flesh is tender and fat, and the taste thereof pleasant. The Italians call it Cauretto, or Capretto, and Ciaverello; the Rhetians which speak Italian, Vlzol: the Spaniards, Cabri●o; the French, Chereru; the Germans, Gitse, or K●●slaein; the Polonians, Coziel.  
It was a question whether nature would finish her parts upon a young one out of the dams belly, wherefore a trial was made upon a Kid which never saw his dam, for upon a season a dissection was made upon a Female-goat great with young, and out of her belly was a young one taken alive, so as it could never see the mother; the same Kid was put into a house where were many bowls full of Wine, Oil, Milk, and Honey, and other liquid things: there also lay beside him divers kinds of fruits, both of the Vine, of Corn, and of Plants; at last this Kid was seen to arise and stand upon his feet, and as if some body had told him that his legs were made to walk upon, he shook off all that moistness which he brought with him out of his mother's belly, afterward he scratched his side with his foot, and then went and smelled at all the former vessels, and at last coming to the milk bowl, he supped and licked thereof, which when the beholders saw, they all cried out that Hippocrat●s rule was most true, Animalium naturas esse indoctas, that is to say, the natures of creatures are not form by art, but of their own inclination.  
There is nothing more wanton than a Kid, whereupon Ovid made this verse:  
Splendidior vitro, tenero lascivior hoedo.  
They often jump and leap among themselves, and then they promise fair weather, but if they keep continually with the flocks, and depart not from their mothers, or continually suck or lick 
Aelianus.  up their meat, they fore-shew a storm, and therefore they must be gathered to their folds, adcording to the Poets saying;  
— Si sine fine modoque  
Pabula delibent cum tutas vesper adire  
Compellat caulas, monstrabunt adfore nimbos.  
If Geese swallow the hairs of Kids or Goats, they die thereof Kids are not to be separated from their Dams, or weaned till they be three months old, at which time they may be joined to the 
Anatollus. Varro.  flocks: they are nourished when they are young after the same manner as they be at a year old, except that they must be more narrowly looked unto, lest their lasciviousness overthrow their age: and besides their Milk, you must give unto them Three-leaved-grass, Ivy, and the tops of Lentils, 
Palladius.  tender leaves, or small twigs of trees: and whereas commonly they are brought forth in twins, it is best, to choose out the strongest headed Kid for the flock, and to sell the other away to the Butchers. Out of the rennet of the Calves or Kids is the Coagulation.  
There was a certain law (as appeareth by Baifyus) in the Books of the civil Lawyers, that shoes should be made of the skins of Kids, as appeared by ancient Marble monuments at Rome, which thing Marshal approveth in his verses to Phoebus; showing how time altereth all things, and that the skins of Kids which were wont to cover bald heads, are now put upon bare legs; the verses are these that follow,  
Hoedina tibi pelle contegenti  
Nudae tempora verticemque calvae,  
Festive tibi, Phoebe, dixit ille  
Qui dixit caput esse calceatum.  
Out of the hide of a Kid is made good glue; and in the time of Cicero they stuffed beds with Kid's hair: their flesh hath been much esteemed for delicate meat; and for that cause dressed and trimmed 
Albertus.  sundry ways; the best Kids for meat have been said to come from Melos, or Vmbralia, or Viburtinum, which never tasted grass, but have more milk in them then blood, according to the saying of Juvenal.  
De Viburtino veniet pinguissimus agro  
Hoedulus & toto grege mollior, inscius herbae,  
Nec dum ausus virgas humilis mordere salicti.  
For this cause they may safely be eaten all the year long while they suck, both of men of temperate 
Arnoldus.  and hot constitution, for they are less hurtful than the Rams, and do easily digest, and nourish temperately, for they engender thin and moist blood, and also help all hot and temperate bodies, and they are at the best when as they are neither two old, that is above six months, nor too young, that is under two months.  
The red or sandy coloured are the best, yet is their flesh hurtful to the Colic. Simeon Sethi affirmeth, that if a man eat a Kid's liver before he drink in the morning, he shall not be over drunk that day. Celtus also prescribeth it in the sickness of the Holyfire. They are wholesome, sod, roasted, or baked, but the ribs are best sod. Platina teacheth one way whereby it was dressed in his time for a delicate dish; they took some field Herbs and fat broth, two whites of an Egg well beaten together, with two heads of Garlic, a little Saffron, and a little Pepper, with the Kid's flesh, put all together into a dish, roasted before at the fire upon a spit (with Parsely, Rosemary, and Laurel leaves) and so served out with that sauce, and set on the table: but if they did not eat it before it was cold, it weakened the eyesight, and raised up venereal lust.  
The blood also of a Kid was made into a bludding, and given to be eaten of them which have the Bloudy-flix. They have also devised to dress a Kid hot, and to fill his belly with Spices and other good things: likewise it is sod in Milk with Laurel, with divers other fashions, which every Cook is able to practise without the knowledge of learning.  
And thus I might conclude the discourse of Kids with a remembrance of their constellation in the Waggoner, upon the Bull's horn, which the Poets observe for signs and tokens foreshowing rain and cloudy weather, according to Virgil's verse:  
Quantus ab occasu veniens pluvialibus Hoedis.  
These Stars rise in the Evening about the Nones of October, and in December, they want to sacrifice a Kid with Wine to Faunus. There is a Bird called 〈…〉 ptilus, which is a great devourer of Kids and Lambs, and the same also is hunted by a Dragon, for when she hath filled herself with these Beasts, being wearied and idle, the Dragon doth easily set upon her and overtake her. Also when they fish for the Worm seven cubits long in the River Indus, they bait their hook with a Lamb or Kid, as is reported by Aelianus; and the Ancients were wont by inspection into the entrails of Kids, to declare or search into things to come, as Gyraldus amongst other their superstitious vanities rehearseth.  
The manifold medicinal properties of Goats come now in the end of this story to be declared, and first of all it is to be noted, that these properties are several, both in the male, female, and Kid; and therefore they are not to be confounded, but as the diligence of learned Authors hath invented, and left them severally recorded, so they require at our hands which are the heirs of such beneficial helps, the same care and needful courtesy.  
There are some which do continually nourish Goats in stables near their dwelling houses, with an 
Pliny. The medicines arising out of male Goats. S●xtus.  opinion that they help to continue them in health, for the Ancients ordained that a man which had been bitten or struck by Serpents, and could not easily be cured thereof, should be lodged in a Goat's stable. The hairs of a Goat-buck burned and perfumed in the presence, or under a man whose genital is decayed, it cureth him.  
The powder of a Wine bottle made of a Goat's skin with a little resin, doth not only staunch the blood of a green wound, but also cure the same. The powder of the Horn with Nitre and 
Pliny.  Tamarisk seed, Butter, and Oil, after the head is shaved, by anointing it therewith, strengtheneth the hair from falling off, when it groweth again; and cureth the Alopecia, and a horn burnt to powder and mingled with meal, cureth the chip in the head, and the scabs: for taking away the 
Sextus.  smell of the armpits, they take the horn of an old Goat, and either scrape or burn the same, then add they to it a like quaintity of Myrrh, the Goat's gall, and first scrape or shave off the hair, and afterward rub them therewith every day, and they are cured by that perfrication.  
The blood fried in a pan, and afterwards drunk with Wine, is a preservative against intoxications, 
Dioscorides. Aetius.  and cureth the Bloudy-flix, and the blood in a Cerecloth is applied against the Gout, and cleanseth away all Leprosies, and if the blood come forth of the nose without stay, then rub the nose with this blood of a Goat. It being fitted to meat cureth all the pains of the inward parts: being 
Marcellus.  sod upon coals stayeth the looseness of the belly, and the same applied to the belly mixed with fine flower, and resin, 〈…〉 aseth the pain in the small guts; the same mixed with the marrow of a Goat, which hath been fed with Lentils, cureth the Dropsy; and being drunk alone, breaketh the stones in the reins; and with Parsley drunk in Wine, also dissolveth the stone in the bladder, and preventeth all such calculating gravel in time to come.  
There is a Medicine called by the Apothecaries Divina manus, God's hand, against the Stone, and 
Albertus.  they make it in this manner. When Grapes begin to wax ripe, they take a new earthen pot, and pour into it water, and seethe the same till all the scum or earthy substance thereof be ejected: and the same pot cleansed, then take out of the flock a Male-goat of four year old, or thereabouts, and receive his blood as it runneth forth of his slaughtered body into that pot, so as you let go the first and last stream thereof to the ground, and save the residue: then let it thicken in the pot, and so being therein congealed, break it into many pieces with a reed, and then covering it with some linen cloth, set it abroad in the day time where it may gather dew, and then the next day set it abroad in the Sun again to exhale the same dew, (if in the mean time there fall no rain) then let it dry, and afterward make thereof a powder, and preserve it in a box, and when the evil pincheth, use a spoonful of it with Wine of Crect: and Philagrius commendeth the manifold benefit hereof, for he had often tried it, and with a medicine made of an African Sparrow mixed with this, he procured one to make water, and to void a great stone which had not vented his urine in many days, and lived in the mean time in horrible pains; and the same virtue is attributed hereunto, if it be anointed near the bladder; and one be bathed in the warm air, and so oftentimes both the Bath and the Ointment be reiterated. Marcellus teacheth how one may make trial of the virtue of this blood, for if he take a Male-goat, and put him up close seven days, feeding him in the mean time continually with Bays, and afterward cause a young Boy to kill him, and receive his blood in a bladder, and put in the said bladder sandy stones, like unto those that are engendered in the bladder of a man, within a short time he shall see those stones dissolved, and scarce to be found in the bladder of blood, by which he confidently affirmeth, that nothing in the World is of like power to remove the Stone; but withal he willeth some superstitious observations, as namely, that he be killed by a chaste person; and on a Thursday, or Sunday, or such like: but the conclusion is, that the said Blood must be dried to powder in an Oven, and afterward prescribeth that three ounces hereof, one ounce of Thyme, one ounce of Pennyroyal, three ounces of burned Polypus, one ounce of white Pepper, one ounce of Apian, and one ounce of Lovage seed to be given to the party in sweet Wine fasting, and having no meat in his stomach undigested, and having digested the medicine, he must eat presently.  
And therefore if it be true, as all antiquity and experience approveth, that the Goat's blood breaketh and dissolveth the Adamant stone; then much more (saith Jacobus Silvius) may it work upon the stone in a man's bladder. The flesh of Goats decocted in water, take away all bunches and kernels in 
Pliny.  the body. The fat of this beast is more moist than a Females or a Kids, and therefore it is most strong in operation, to scatter, dissolve, and resolve more than a Sheep.  
It cureth all Fissures in the lips mixed with Goose-grease, resin, Pitch, and the marrow of a Hart. 
Dioscorides.  Also if one be troubled with swellings in his Temples or in his Legs, let him use of this suet half a pound, and a pound of Capons-grease mixed therewith, and spreading it upon a cloth like a Cerecloth, let him apply it to the sore, and it shall help mightily.  
Also when the neck of an Ox swelleth, it hath been proved for a golden remedy, to take and 
Marcellus.  anoint it with Goats-grease, liquid Pitch, the Marrow of a Bugle or Ox, and old Oil, and may as well be called Tetrapharmacum, as that of Galen made of Wax, resin, Pitch, and Goats-sewet. Also if the blood be fallen into an Oxens legs, it must be let forth, or else it will breed the mangy; and 
Columella.  therefore first of all the place must be cut with a knife, and then rubbed with clouts wet in Salt and Oil, and last of all anointed with old Suet and Goats-grease.  
Two ounces of this Goats-grease, and a pint of green Oil mixed together, and melted in a pot, and infused into one that hath the Bloudy-flix, cureth him speedily: when the hot dung or fime of a 
Rasis.  Goat is mixed with Saffron, and applied to the gouty members Hydropic, it worketh upon them a strange cure: and some adhere unto the stalks of Ivy beaten, Mustardseed, and the flower of a wild Cucumber.  
The Liver of this Beast laid upon a man that hath been bitten by a mad Dog, causeth him never 
Galen.  to be afraid of water: the same being sod, yieldeth a certain liquor, and sore eyes being anointed with that liquor, within twelve times recover; and drunk in sharp Wine, and laid to the Navel, stayeth the Flux; also sod in Wine, no scum or froth being taken off from it, but permitted to join with it, helpeth the Bloudy-flix.  
The entrails of a Goat eaten are profitable against the Falling-sickness. The gall killeth the Leprosy, all swelling and botches in such bodies, and being mingled with Cheese, Quick silver, and 
Myrepsis.  powder of Sponge, and made as thick as Honey, taketh away the spots and burls in the face. It also rooteth out and consumeth dead flesh in a wound, and also mingled with Bran and the Urine of a Bull, cureth the scurf in the head. Aetius also teacheth women how to conceive with child, if she dip a purple cloth in Goat's blood, and apply it to her Navel seven days, and afterward lie with a man in the prime and increase of the Moon. The Gall of a wild Goat is commended privately for the help of them that are purblind, and for all whiteness and Ulcers in the eyes: and when the hairs which trouble the eyes be pulled up, if the place be anointed with the Gall of Goats, the hair will never grow any more.  
The Milt being sod, helpeth the Flux, and the Spleen taken out of the beasts belly, and applied to the Spleen of a Man, doth within short time ease it of all pain, if afterward it be hanged up in any 
Marcellus.  sum or smoke to be dried. Albertus and Rasis say, that if a Man eat two Goats stones, and presently lie with his wife, she shall bring forth a male child, but if he eat but one, then shall the child have but one stone. The fime decocted with Honey, and laid to Ulcers and swellings, dissolveth or draweth them, and mingled with Vinegar, is most profitably used to take away black spots in the face.  
And if he which is sick of the falling evil do eat thereof fifteen pills, or little balls, it shall procure 
Galen.  unto him much ease. If it be mingled with Mouse-dung, toasted at the fire and sprinkled with Hony, and so anointed upon bald places, where you would have the hair to grow again, and mingled with Vinegar wherein a Sea-onion hath been steeped, and bound to the forehead or temples, assuageth the pain of the bran-pan.  
The Pastoral Carthaginians, to the intent that the humour flowing out at their children's noses, may never hurt them, burn a vein in the crown of the head with Wool, when they are four year old, and thereby they conceive that they are kept and conserved in perpetual good health: and if when they burnt their children, they fell into a Cramp, they eased them presently by casting upon them the urine of Goats. When a Man is thick of hearing, mingle together the Gall of an Ox, and the 
Herodotus.  Urine of a Goat, and infused into the ears, although there be in them a very mattery substance.  
Galen prescribeth this portion to evacuate that Water which lieth betwixt the skin by Urine, if one drink Hyssop water and the Urine of a Goat; Likewise it helpeth the Dropsy, and the dust of an Elephant's tooth drunk in this Goat's Urine, it dissolveth the stone in the reins and bladder, without all fearful peril and danger.  
The medicines arising out of the female Goat are these, We find that the female Goat, and the 
Pliny.  land toad being sodden together, are cures of singular worth for the diseases of all living fourfooted beasts. The (Magi, or) wisemen say, that the right eye of a green living Lizard, being taken out, and his head forthwith struck off, and put in a Goat's skin is of a great force against quartan Agues. The ashes of a Goats hide besmeared over with Oil, taketh away the spots in the face. The 
Pliny. Marcellus. Pliny.  same ashes made of a Goats hide, recovereth the blisters and galls of the feet. The shaving of the Goat's skin being rubbed with Pumice stone, and mixed with Vinegar, is an excellent approved good remedy for the Smalpox.  
If a Woman bleed overmuch at the nose, let her breasts be bound with a thong made of a Goat's 
Marcellus.  skin. The same being sodden with the hair on it, the juice being soaked up, stayeth the belly. It is not good for those that have the falling sickness to sleep or lie in a Goat's skin, if at any time the passion moveth them to it; yet it is hurtful for their head, by reason of the rank smell, and not for any 
Pliny. Coelius. Aurelianus. Aesculapius. Sextus. Galen. Marcellus. Sextus. Pliny.  other particular private cause.  
Goat's hairs being burnt, do appease all issues of blood, which being mixed with Vinegar they are good to staunch the bleeding at nose, and you may blow in their nostrils Goats hairs burnt and whole, and also Myrrh mixed with Goat's hairs so burnt. The same also burned and mingled with Pitch and Vinegar, helpeth the bleeding at nose, and being put in the nose they stir up lethargies.  
The favour of the Goat's horn, or of the hair doth the like, Goat's dung in sweet water, doth expel the stone in the body, so doth the ashes of Goat's hair in like manner, which being burned and bruised, and given in a medicine, they do mightily help and recover the Strangury. It is also reported that Goat's horn and the hair being burnt, will drive away Serpents: and their ashes soaked 
Marcellus.  or anointed, is very good against strokes or stinging of Serpents.  
To stay the Flux in the belly, take the hairs that grow behind on the Goats sitting place, 
Pliny. Hypocrates.  and burn them, which being tempered with beaten Barley and Oil, must be perfumed under a man's seat.  
Goat's flesh being roasted by the fire where dead men are burnt, is good for those that have the Falling-sickness. The same is a good remedy against the falling sickness. It is good for such to abstain from Hog's flesh, Beef, or Goat's flesh. They that drink Goats blood, wax pale presently on it, which is excellent to get out spots of any thing: it is also good against those that are intoxicate with 
Sextus. Coelius. Marcellus. Dioscorides.  poison, and therefore must be drunk with wine, and being sod with marrow, it is good against the same disease, so is the male Goat's blood. The root of Cinkefoyle drunk in wine, helpeth ill humours Goats blood also, either of the male or female, assuageth the inwards and the flow or laskes of the belly: it is good for those that have the Dropsy, being tempered with Hony, and also sodden with marrow.  
Some use it against the Bloody flux and pain of the belly, being also sodden with marrow, it is good 
Pliny.  against the same disease. If you mix Goats blood with Chisel steeped in broth, and a little Rosin put into it, whereof make a plaster, and lay it to the belly or other parts, and it recovereth any pain thereabouts.  
The fat of a male Goat is more faster, and therefore good for those that have the Bloody flux 
Marcellinus.  The substance of a Goat is fat, yet is not the fat of a Goat so moist as a Swine's, but for bitings, and those that are grieved in their belly Goats fat is better than Swine's, not because it hath more operation in it to expel the grief, but by reason it is thick, whereas the Swine's grease will run about like oil: neither is the fat of Kids so warm and dry as female Goats, neither the male Goats so fat as 
Galen.  the gelded Goats, in Latin called Hireus'; also female Goats fat is more binding then the Tallow of Oxen, but the males fat is good against Scorpions made in a perfume. It is also good for those that are poisoned with French green flies, called Cantharideses. Being tempered with Wax, it taketh away 
Aetius.  the stinging of Serpents; it helpeth any biting or wound. If a Woman's breast grieve her after her delivery of child, let her seethe husked Barley and Scallions, and the fat of a male Goat, whereof let her drink a little. Against the ache of the eyes, take Goats fat and Sheep's together, with a 
Pliny.  little warm water.  
Almost every grief of the body if it be no wound, will be more easily recovered by plasters, 
Galen.  but if the grief be as it were grounded, (or an old grief) let it be burned, and upon the place so scorched, put Butter or the fat of a male Goat; it will also recover and heal kibes and Chilblains. It helpeth the King's evil; so doth the fat of the female Goats help the same disease. The males 
Columella.  fat mixed with Arsenic, taketh away the roughness of the nails: it also healeth the nails of the Leprosy without any pain, it expelleth the Cantharidans being applied with the juice of the Grape that groweth on a wild Vine. This Goat's fat is profitable to help any about the straightness of their mouths or lips, being tempered with wax it allayeth Sores and Blisters, and with Pitch and Brimstone it healeth them, and being applied with Honey and the juice of a Brambel, it cureth 
Pliny.  the swellings arising in the hands or fingers, especially in curing of Felons.  
The fat of a Bull well salted, or if it be in an ache or grief, dipped in oil without Salt, and so after the same manner is the male Goats fat used, which being tempered with Roses, taketh away the weals or blisters that rise in the night: being also dropped into the ears of one that is deaf, it recovereth him.  
It helpeth the Falling sickness, putting thereto as much of the gall of Bulls, just of the same weight, and seethe it together, and then lay it in the skin of the gall that it touch not the ground, and drink 
Aesculapius.  it out of the water. It is also good against the stinging of Scorpions, being applied with Butter and the meal of Zea, warmed and washed with red Wine.  
The broth that is confected of Goats fat sodden, is excellent for those that are troubled with 
Dioscorides.  the Ptisick, to sup now and then a few; also it helpeth the Cough being tempered with new sweet wine, that an ounce may be put in a goblet, and so mixed with a branch of Rue. It being also sodden with husked Barley, easeth those that have fretting in the guts.  
The same also sodden with Barley flower and Wine made of Pomegranates and Cheese, let it be given to those that are troubled with the Bloody flux, and let them take it with the juice of 
Marcellus.  husked Barley.  
Rasis also saith, that the fat of a fierce Lion is of such singular account, that if a clyster be made of it, with the water of Barley sod, either with the water of toasted meal, and boiled Sunach, and so 
Dioscorides.  dissolved with Wax, it is a most precious remedy for the swelling of the inwards. But Goats fat doth much help the griefs of the inward parts that nothing cometh forth but cold water. The fat of the Buck Goat many use (being sod with bread and ashes) against the Bloody flux; and also the She 
Pliny.  Goats fat being taken out of her back alone being a little cold, and then supped up: Other allow the fat to be sodden with Barley flower, Cinnamon, anise, and Vinegar mixed together. The same fat taken so out of the back mixed with Barley, Bran, and Cinnamon, anise, and Vinegar, of each of them alike, and seethe thereof, and being strained give it the patient that is diseased with the Bloody flux, and it shall most speedily help him.  
The same also mixed with Pellitory and Cyprian Wax, may be laid to the Gout. Also sodden 
Marcellus.  with Goat's dung and Saffron, and laid on the Gout it assuageth the grief.  
The marrow of the female Goat, in the fourth place next after the marrow of the Hart, the Calf and the Bull is commended of Dioscorides, but the last of all is the Sheep's fat. The Hearts is most renowned of all, next the Calves, than the Buck Goats, and last of all the female Goats. To help the grief of the eye, take the marrow of Goats and anoint your eyes, and it will cure them. Goat's blood sod with marrow may be taken against all toxical poison.  
Pliny saith, that their dung being anointed with Hony, is good for the watering or dropping of the eyes, and their marrow against aches. The blood of Goats, their marrow, and their Liver, is very good to ease the belly. Goat's blood sodden with the marrow, helpeth the Bloody flux, and those that have the Dropsy; and I think that the Bucks is more effectual and of greater operation, so it be eaten with Mastic. Also the Goat's marrow is good for the 
Pliny.  eyes of Horses.  
The right horn of a Goat is of some held to be of more effect than the other, which I rather 
Pliny.  hold to be superstitious; whatsoever other reason or secret quality the Horn may afford for the bitings of Serpents, take Goat's horn and burn the hairs of them, and the ashes of them soaked in water, and Goat's milk with the horn, and wild Marjoram, and three cups of Wine put together, and being drunk against the stinging of an adder expelleth the poison.  
The ashes of Goat's horn being all anointed with Oil, tempered with Myrtle, stayeth the sweeting 
Sextus.  of the body. Heart's horn and Goats being burned, and (if it be requisite) is good to wash the teeth withal, and it will make them look white, and the gums soft. It is also good against the Bloody flux 
Pliny.  and watering of the eyes in regard they are most usual; yet they neither assuage the griefs nor consume them, which are of a cold and dry nature.  
Heart's horn being burnt as also a Goat's horn, taketh away bite. Goat's dung or the horn being burnt to ashes, and dipped in Vinegar, stoppeth the blood. The corrupt blood that cometh out of a Buck Goat, is more effectual and of a better operation; and the ashes of a Goat's horn or 
Galen.  dung soaked in Wine or Vinegar, and anoint the Nostrils, stayeth bleeding at the Nose.  
Goat's horn being burned at the end, and the pieces or scorchings that arise thereof, must be 
Pliny.  shaken into a new vessel until the horn be quite consumed, then beat and bruise them with Vinegar made of Sea onions, and anoint the evil called Saint Anthony's fire; and it is of a miraculous operation.  
It will make one sleep that is troubled with the weakness of his head and watching, if it be laid 
Sextus.  under their pillow. It being mixed with Bran and Oil of Myrtle, it keepeth the hairs fast that are falling off the head. The savour of the horn burned describeth the Falling sickness; so doth the smell of the entrails of a Goat or the Liver eaten; likewise it raiseth up a Lethargic man. They use also the horns of Hearts and Goats to make white the teeth, and to fasten the gums. The same shorn or shaved into mixed honey, represseth the flux of the belly. In the pain of the belly perfume the shave of the same, mingled with Oil and burned Barley; the same perfume is good to be laid upon the Ulcers of Horses.  
The hoofs of Goats are prescribed by Palladius to be burned for the driving away of Serpents, and the dust of them put into Vinegar cureth the Alopecias. The dust of their hoofs is good to rub the teeth withal, also to drive away the swellings in the disease called St. Anthony's fire, burn the foot of the Goat with the horn, and reserve the dust thereof in a box, and when you will use it, wet the place first with Wine, and afterwards cast on the powder.  
The juice of a Goat's head sod with hair, is commended for burstness in the belly, and the ancient Magicians gave the brain of the Goats to little infants against the Falling sickness, but pressed through a gold Ring, the same cureth Carbunkles in the belly being taken with honey.  
If the body or head be rubbed with that water or meat which falleth out of the mouth of a Goat; mingled with Hony and Salt, they kill all kind of Lice, and the same thing giveth remedy to the pain of the belly, but if it be taken overmuch it purgeth. The broth of the entrails to be gargarized in the mouth, cureth the exulceration of the tongue and arteries.  
The Liver of the female Goat sod and eaten, is given against the Falling evil, and taketh from 
Galen. Dioscorides.  them Convulsion, and with the liquor thereof, after it is sod, it is good to anoint the purblind eyes, also it is good to hold the eyes open over it while it seetheth, and to receive into them the fume, and the reason hereof is, because Goats see as perfectly in the night as in the day time, and therefore Celsus saith, that this medicine is most agreeable to them that cannot see at all in the night, as it happeneth to Women whose monthly courses are stopped, and then it is good for them to anoint their eyes with the blood of a Goat, and eat the Liver sod or roasted. The powder of the Liver burned purged and drunk in Wine cureth the Colic.  
If a woman in travel or with child be swollen up, let her take a Goat's liver rolled in warm ashes, and let her eat it in four days, and drink old wine thereunto, so shall she be delivered. The 
Trallianus.  Gall is contrary to all poisoned Witchcraft made upon the rustic Weasil; and if the King's evil be daily touched therewith at the beginning, it will keep it from overspreading, and with beaten Alum it disperseth Scabs. The old Magicians were wont to say, that when a Man rubbed his eyes when he lay down, and put it underneath his pillow, he should sleep sound; it driveth away 
Pliny.  scabs in the head if it be mingled with Fuller's chalk, so as the hairs may be dry a little; and the same with Honey helpeth the eyes, according to the saying of Serenus; 
Marcellus.   
Hyblaei mellis succi cum felle caprino  
Subveniunt oculis dira caligine pressis.  
The Physicians in application hereof to the cure of eyes take many ways, and mix it with other drugs, as when they give it against whiteness in the eyes with Hellebore, against wounds and Pin and Webs with Wine; and against the broken tunicles with a woman's milk, and therefore Rasis and Albertus do justly call the Gall of a Goat an Eyesalve, and also being instilled into the ears when they are full of pain, it cureth them, first mingling it with a scruple of Honey in an earthen sheard, 
Marcellus.  and so infusing into the ear, and shutting it in with a little wool.  
Also all the pains in the ears are cured by the stalks or juice of Leeks, Gall of Goats, and sweet water; and if there be any Rupture in the ear, then use therewith a woman's milk, or warm Oil of Roses: likewise against the Cankers in the gums, and the Squinancy, it is profitable to use it with honey. For all tumours or swellings in the neck, take equal quantities of this Gall, of Goose-grease, and the yolk of an Egg, and these being all mingled together, let the offended place be rubbed therewith.  
The same with the juice of Cyclamine and a little Alum looseneth the belly, and Wool being well dipped therein and bound to the Navel of the belly, expelleth the Worms, it cureth the faults in the 
Marcellus.  seat by anointment; it also hath another virtue in it expressed by the Poet in this Verse;  
Languidus antiquo purgatur penis jaccho,  
Ac super illinitur foecundae felle capellae.  
The melt sod cureth the Bloudy-flix, and the bladder burnt and given in posset-drink is good for 
Sextus. Pliny.  them that cannot contain urine in their sleep, and the secunds of a female Goat being drunk in Wine of women after their delivery, ejecteth and casteth forth their seconds also. The milk is many ways available, for Democrates the Physician, in the recovery of Confidia the daughter of Servilius, which had been Consul, used the milk of Goats a long season which he fed with Lentils: Sea-crabs mixed with this milk, expelleth poison; and the first milk of a Goat which is milked from her after the weaning of the Kid, drunk by him that hath a quartane Ague, easeth the fits thereof. And some 
Columella. Pliny.  of the ancient Physicians gave as much dung of Swallows as will lie upon three groats, mixed with this milk against a quartane Ague, and when young Lambs were sick, the shepherds cured them by insusing into their chaps the milk of Goats; the powder of Betony drunk out of Goat's milk stayeth bleeding.  
The holy fire is a disease of Sheep almost incurable, because if any remedy do but touch them, they fall mad: but they only in this malady admit for the recreation or remedy Goat's milk. The root of the greater Siler decocted in Goat's milk, cureth those cold ustions in the flesh or belly, when the place looketh black or loseth sense: and Aesculapius taught his followers and patients to drink it against the Itch, or any biting, and if at any time there be any strain in any member of the body, so that the Article seemeth to decline and lose his former strength and humour, it is recovered again by binding unto it Lyne-seed sod in Goat's milk. Funerius adviseth to wash the face therewith, that the beauty of it may be more splendent. Take seven Sea-crabs, and being beaten to powder, mingle them with one pint of Goat's milk, and a cup of Oil, and so strain them diligently, and infuse them into a Horse's mouth which is sick of the Headache, and it shall cure him.  
The milk also by the counsel of Philistion, with the juice of Cabbages, Salt, and Honey, is given against the shortness of breath; and if the right eye of a Chamaeleon be pulled out of her alive, and put into Goat's milk, and applied to the eyes, it cureth the whiteness of the eyes.  
The fat of a Bull mixed with this milk, and infused into the ears, cureth their mattery evils, and causeth them to hear more assuredly and firmly. The gums of children anointed therewith, causeth their teeth to come forth with less pain, and fasteneth the loose teeth by often rubbing: the corners in the throat, and the Arteries are delivered from exulcerations by gargarizing this milk, either warmed at the fire, or else as it cometh forth of the udder.  
The seed of Cresses decocted in this milk, and drunk, easeth the pains in the stomach, and also 
Pliny. Marcellus.  purgeth being mixed with Salt and honey. Marcellus prescribeth this excellent purgation, which shall never make the party sick, that is a pint of Goat's milk, two ounces of salt ammoniack, and one ounce of the best Mecis, beat them all together, and give them to the patient fasting, and so let him walk a good while, till the medicine be wrought in his body; and if a woman be with child, and 
Hypocrates.  oppressed with Headache, or have an Ague, she may safely take this milk sod with honey.  
The Physicians make a special drink of this milk, which they call Schiston; it is sod in a new earthen pot, and hath put into it the branches of a figtree, and so many cups of sweet water, as there were pints of milk, and when it boileth, keep it from seething over, by putting into it a silver vessel with cold water, & being taken from the fire, divide it into many vessels till it be cold, so the whey will part from the milk: and some take the whey and seethe it again till the third part be only left, and afterward set it abroad in the Sun to cool, and this may be safely drunk five days together (every day a pint) at five several times, against the Falling evil, Melancholy, Palsies in Leprosies, Gouts or pains in the Articles, and the sickness of the Liver, which is like to a pleurisy. Or let him drink the Goat's milk, the third part thereof mingled with Hony (as Hypocrates prescribeth) or with the seed of Mathrum, (as Serenus counselleth) in this verse:  
— Stomacho medentur  
Semina Mathri sactae cum lacte capella.  
A draught of Goat's milk sodden with Mallows, and a little Salt put to it, represseth the gripe of 
Pliny.  the belly, and if you put a little Rennet unto it, it will be more profitable. Goat's milk tempered with Rennet, before it be altogether strained, while it is warm, it must be given to those that have the Bloudy-flix to drink, and it will help them presently: put also to a good potion of sweet Wine 
Marcellus.  mingled with Goat's milk, and a little Rennet of a Kid (as much as a Nut-kernel is) which being tempered with the hand, let it be given to the patient, labouring with the Bloudy-flix, before it be strained, for the space of three days. Let this drink be given one that is fasting about the time he riseth, 
Marcellus.  and being boiled, put sufficient-Barley flower to it, and being in like manner like pap or pottage; you must give it to the patient to drink for the same disease.  
Goat's milk being sodden half away, may be given to those that have the Bloudy-flix. If they 
Pliny.  that be troubled with fretting of the guts, and the flux, are weakened by reason of their often going to the stool.  
The broth of a fat Hen sod with Butter or Goat's milk, or Sheep's, warmed by itself; or else sod with Butter, is very good to be given unto them. Take three ounces of Amylum, being a kind of meat, three months old, into as much goat's milk sod as you shall think fit, and so give it the patient by suppository means for the Bloudy-flix. Oxen, Sheep's, or Goat's milk, stayeth the exulcerations 
Marcellus. Dioscorides.  and flow of the belly, so it be sod on the coals, after the use of glisters, if a man's secret inwards do abound with filth, but if not, after the foments be laid to the roots and stock of the yard, fresh Goats milk must be applied about the measure Hemian, and no less, but it must not be done all together, but apart. The next day let the milk seethe till the one half be diminished, still taking away that which is uppermost (I mean the skin or froth that gathereth in settling) and so use it.  
For the risings and flow of the belly and the flux, it is very good to get Cow's milk or 
Aetius.  Goats, as is before mentioned of the Cow. Panic being sod in Goat's milk, helpeth the belly, being taken twice a day, and so it is good for the fretting of the guts. Old bread tempered with Goat's milk, being given those that have the Flux in their belly twice a day, in manner of supping, it is a present 
Pliny.  help.  
The juice of planted pease, soaked with Goat's milk, helpeth the lask of the belly. The milt is good with Goat's milk, after one hath fasted two days, let him drink Goat's milk, that are fed with Ivy, without any other kind of meat, for three days together.  
They that are troubled with the pain in the milt, the best remedy is this: let milch Goats be kept fasting three days, and in the third day let him eat Ivy only, and let them be milked before they drink; and let the fasting patient grieved about his milt, take three Sextaries warm of that milk, so 
Pliny.  soon as she is milked, and so let him drink it the space of three days, during which time he shall not eat nor drink any other meat, and it shall help him marvellously. He that hath the Consumption 
Marcellus.  of the Spleen, let him drink the whey of Goats that are fed with Ivy. Goats milk also half sodden, so it be of them that feed on Ivy only, it may be given to children that are troubled with the pain in the milt. A drink made of Goat's milk and rennet put to it (as Cheese is accustomed to be made) and given to those that have the Dropsy, they shall be holpen. Also Goats milk killeth 
Aesculapius. Sextus.  the Worms.  
Those that are troubled with the grief of the reins, let them take three cups of Cretian sod in Wine, and so much of Goat's milk, and three and thirty grains of Cowcumber-seed, all well bruised together, which he may drink at one draught. Anatolius saith, that a porringer full of Goat's milk, 
Anatolius.  with as much Amylum, which is as much as three porringers of Sheep's milk, and three ounces of Oil, all which well tempered together, must be given through a horn to a Horse that pisseth blood, and it will remedy the same: and Polygonius saith, that Goat's milk and Amylum, with three Eggs and the juice of Pellitory, is good for the same disease in Horses. The meal of Betony soaked out of Goat's milk, stayeth the blood dropping out of the paps. Physicians do drink certain medicines made of Goat's 
Pelagonius. Pliny. Marcellus.  milk that increase Venus.  
The men of Thessalia drink another root of a certain herb (called Orchim) being softer and nothing inferior with Goat's milk to stir up men to carnal copulation, and they drink the harder kind of root so tempered to stay it. The root Rag●ort (as some call it) being given to women with child, it maketh them that they cannot conceive, being of watery condition: against which Goats milk soaked with Honey, is an excellent remedy.  
If the hinder parts that are somewhat fleshy stand further out then the rest, and open, anoint them 
Sextus. Innominatus.  with Goat's milk warmed. If any man's Sheep be sick, let him take Goat's milk mingled with Wine, and so let him give it them to drink. If Lambs be troubled with Agues or sickness, let Goat's milk be given them through a horn.  
Cheese made of Goat's milk is an excellent help for those that have drunk Miselden. For other 
Columella.  bitings of Beasts, (besides that of a mad Dog) Goats Cheese well dried with wild Marjoram must be drink. The same also is excellent against the stinging of Serpents; for all other bitings and stingings of lesser Beasts, it is also a very good remedy. Being dried out of Vinegar and Honey, taketh away Ulcers and Blisters.  
This same Cheese when it is new, so it be well pressed, and no whey left in it, and mixed with Honey, is most excellent against the quartain Ague. Goat's cheese also represseth all dolours and punctions; and being soft and new, and made with Honey, and covered with a woollen or linen 
Serenus. Pliny.  cloth, taketh away the puffing up of the flesh. It being dried with scallions, you may anoint Saint Antony's fire with it. Being dried out of Honey and Vinegar, (when men do bath) without Oil it may be anointed on black wheals. That which is fresh and well riwated, being laid on the eyes, it 
Aesculapius. Pliny.  quickly assuageth the pain. It is also exceeding good for the pricking of the eyes, the grief of the head and feet, it is also good for the dropping of the eyes, with a little warm water applied unto it, and if it be a swelling of the eyes, than out of Honey, either of which griefs is to be kept warm with whey.  
For the grief of a man's Yard, seethe Goats Cheese and Honey, of a like quantity in a Poultess made in a new earthen pot, and so laid thereunto twice a day, but first wash the place with old Wine that is to be cured. It is good for Carbuncles; and if a woman be sick of her womb, and troubled with a Fever, let her take half a Chaenix of Pettispurge, and so much Nettle-seed, and half a Chaenix of Goat's Cheese scraped, being tempered with old Wine, and afterward being sodden, let her sup it up, 
Pliny.  and if she have the flux, let her drink the black wild Grape, and the rind of a pomegranate, and a Net-kernel, and the rennet of a Bull, these being washed in black Wine, Goat's Cheese, and Wheat-flower, put them together.  
The fime or dung of such Females as live in the Mountains drunk in Wine, cureth the Falling evil; 
Dioscorides.  and in Galens time they gave the trindles of Goats in Wine against the Jaundice, and with the fime they anoint them that have the Flux, and made into a Poultess, is very helpful against the Colic; but Marcellus prepareth it on this manner: first it must be steeped in water and strained, with sixty grains of Pepper, and three porringers of Sweet water, and so divide it into three equal potions to be drunk, in three several days: but the body of the patient must be first washed or anointed with Acopus, so as all perfrictions by sweat may be avoided.  
Aetius against the hardness of the Spleen, prescribeth a plaster made of Goat's dung, Barley meal, and the dung alone against all tumours or swellings of the milt. Against water lying betwixt the skin, 
Archigenes.  and the skin and the flesh this is prepared many ways, and first against the Dropsy, they seethe it the in urine of a Boy which hath tasted of poison, or in the Goat's urine, till it be as thick that it will stick and cleave, and it will purge all by the belly, and also the shave of hides which Coriers make, sod in Vinegar with Goat's dung is accounted in England a singular medicine to repress all hydropic swelling in the legs and belly.  
The fime of Female-goats drunk in sweet water expelleth the Stone out of the Bladder. Against the pain in the hips, the Arabians prescribe it in this manner, which they call adustion (betwixt the 
Pliny.  thumb and the hand) there is a hollow place wherein they put Wool dipped in Oil; afterward they set on fire little piles of Goat's dung in the same Wool, and there let it burn till the fume and vapour thereof be sensibly felt in the hip-bone: some use to apply this to the fat, but in our time it is all out of use, and seeing yet the pains of the hip do rather fall into the thighs, shins and legs, then ascend up into the Arms and shoulders, Aetius and Cornarius say, that this adustion for the hips was used in the ancient time divers ways, and some on this manner, holding the burning dung in a pair of tongs unto the leg of that side where the pain lieth, until the adustion be felt in the hip, and this course used Dioscorides.  
quintilius used another way, which was this: he first of all heat the Goat's dung, and therewithal burned the soft and fleshy part of the great toe, near unto the nail, until it pierced to the sick place; after such ustions, they lay beaten leaves of Leeks with Salt to the place, but in the hard bodies of Country men enured to labour, they apply the Dung of Goats with Barley meal and Vinegar.  
The same with Saffron and Goat's suet, applied to the Gout, healeth it; or else Mustardseed, stalks of Ivy, Bettony, or the flower of Wilde-cowcumber, the same drunk with Spikenard, or other Spice, stirreth up a Woman's flowers, and causeth easy deliverance, but being beaten into Meal and Vinegar, and laid to a Woman's belly, with Wool and Frankincense, stayeth all Fluxes and Issues: also little balls of the same with hairs, and the fat of a Sea-calf, wrought all together and perfumed under a woman, hath the same effect, or else the liver of a Sea-calf, and the shave of Cedar-wood.  
Pliny affirmeth, that the Midwives of his time stayed the greatest Flux of the belly by drinking the urine of a Goat, and afterwards anointing it with the dung of a Horse that hath bruised his hoof; 
Vegetius. Anatolius.  Goats blood with Vinegar cureth the same, and if an Aple-tree have worms. in it, the dung of a Goat and the urine of a man laid to the root drive them away.  
The urine of Goat's blood drunk with Vinegar, resisteth the stinging of Serpents, and also being laid to bunches and swellings in the flesh, in what part soever they be, it disperseth and expelleth them. Against the stifness of the neck, which they call Opisthotones, take urine of a Goat, and the heads of Scallions bruised to juice, and infuse them into the ears; and the same mingled with the Oil of Roses and a little Nitre, cureth the pain in the ears by infusion, or by the smoke perfumed in a Goat's horn twenty days together.  
Against natural deafness take the horn of a Goat newly slain, and fill it with urine, and hang it up nine days in the smoke, and afterwards use it. The urine of a Goat made warm, and instilled into 
Gallus.  the ears, and the fime anointed with fat, is good for the veins of the throat. For the Dropsy drink one spoonful mingled with Carduus, and warm it at the fire: also mingled with Wine or Water, it expelleth the Stone in the Bladder, according to the saying of Serenus:  
Nec non obscoenus caprae potabitur humour,  
Obruit hic morbum tabefactaque saxa remittis.  
The same Physician prescribeth Goats trindles to be d●●nk in Wine against the Jaundice, and to stay the fluxes of women, the same dung tied in a cloth about unquiet children, especially womenkind, maketh them more still; being mingled with Wine, cureth the bitings of Vipers, and the dung taken out of the Goat's belly and anointed upon the sore, cureth it with all speed; the same virtue it hath to heal men wounded by Scorpions, being decocted in Vinegar, it cureth also the biting of a mad Dog, mixed with Honey and Wine.  
Being laid upon a Wound it keepeth it from swelling, it hath the same virtue mingled with Barley-meal, but healeth the King's evil. It is used also to ripen sores and ruptures, being applied to the suppurations, it keepeth down the swellings of women's breasts, being first dried, and then steeped in new Wine, and so laid to the sore, for it digesteth inflammation.  
When the eyelids be thick, hard red and bald, take Goat's dung and Mouse dung, of either a like quantity burned, and twice so much of the powder of the Grecian canes, with Honey Attic; and anoint them therewith; being heat with Vinegar, and put upon the sore, it cureth Tetters and Ringworms, and disperseth Carbuncles in the belly: also being heated in Vinegar with Cow milk, Oil of Cypress and Laurel, it purgeth and cureth all wounds of the legs and shins, it pulleth out thorns or sharp pricks out of the body, as that learned Physician Mytiae hath proved, as Sheep's dung also doth: laying it round about the wound, it cureth burnings and draweth out heat, with Oil of Roses and Vinegar (as Galen writeth.)  
It is also commended for broken joints, because it suffereth them not to swell or start out, being once set, therefore it must be used with Honey and Wine, and it hath the same operation for broken ribs, for it openeth, draweth and healeth: also it being decocted with Vinegar, it healeth the pains in the nerves, although they be ready to rot, and easeth the pain in the joints: the fime of a fat Goat cureth the Gout, and the contraction or shrinking of the nerves, being dressed with Vinegar, and made as thick as Honey, it helpeth the trembling members. It is very dry, and therefore (Arnoldus saith) it cureth the Fistula, making a plaster thereof with the meal of Beans, Wine and Leigh, which hath been seen wonderfully to dry up the Fistula. With Oxymel and Vinegar it cureth the Aleptius, but it must be burned.  
Take seven balls of Goat's dung, work them in Vinegar, then anoint your forehead therewith, and it easeth the pain in the head, or else mingle it with Oil of Roses, and spread it upon a cloth laying it to your temples, change it morning and evening, and you shall find great ease thereby.  
If the eyes be swollen at any time, bind this dung unto them: being mingled with liquid pitch and Honey, healeth them which are sick of the Quinsy; being gargarized in the mouth, he which is sick of an old Cough, let him take the dried trindles and put them into the best Wine, and drink it off, so shall he presently avoid his fleam and filthy humour, and be healed.  

The Remedies out of a Wild Goat.  
The same virtue which are in the Goats before spoken of, do also belong to the wild Goats, the blood taketh away bunc 〈…〉 in the flesh; and being mingled with Sea-palm, causeth the hair to fall off. An Ointment made of the fat of Goats, is profitable to them which have webs in their eyes; and the fat of Mountain Goats, helpeth infected Lights: His liver broiled upon coals and taken alone, helpeth the flux, but most certainly when it is dried and drunk in Wine: the gawl is good for many things; especially it is a Treacle against poison, suffusions, whiteness and blindness of the eyes, by anointing, it cureth the purblind and the webs in the eye; and generally it hath the same properties in every part as the tame Goats before spoken of.  
The like may be said of the Kids or young Goats, and first of all a Kid being slit asunder alive, and his warm flesh said to a poisoned wound, doth most assuredly heal the same. Others take the warm flesh of Kids and perfume them with hair, by the savour whereof they drive away Serpents: the skin newly pulled off, and put upon the body beaten with stripes, taketh away their pain: others again use it against the Cramp; and not without reason, for the tender skins of Lambs & Goats, being sprinkled or dipped in warm Oil, giveth very much strength and paience to endure the Convulsion.  
Praxagoras prescribeth the flesh against the Falling evil; and by gargarizing the broth when it was sod, cureth the Quinsy and soreness of the throat. Demetrius saith, that the brain being drawn through a gold ring, and given to a Hawk which hath the Falling sickness, it will work admirably upon her. The blood being dried and decocted with marrow, is good against all intoxicate passions, and being mingled with sharp Vinegar before it be congealed, it helpeth the spitting of blood: the same being eaten, cureth all kind of Flixes, being taken three days together. Galen rehearseth in the Antidote of Urbane, among other things, the blood of Kids to draw the dead young ones out of the Dam's belly.  
With the fat there is an Ointment made with Rose water, to heal the fissures of the lips and nose, which is much desired of Women, not only for the before rehearsed virtue, but also because by anointing they keep by it their face from Sun-burning. The French and Italians call it (Pomato) because it smelleth like Apples, they put also into it Musk and Rose water, a pound of Kid's suet, and warm it in a Bath until all be white, and so wash it with the said Rose water, and afterward repose it in a glass: The Ointment which is called (Vnguentum album) is like unto it: the ashes of the thighs of a Kid, healeth burstness, and stauncheth blood: the rennet is also commendable against Hemlock, or Toad-stool, and against all the poysonful strokes of Sea-beasts; being drunk in Wine, it stayeth bleeding, and refresheth excreations of blood; being taken with Vinegar it helpeth also the flux; being drunk fasting, it hath some operation to stay women's flowers. The lights of a Kid sod and eaten fasting, preserveth from drunkenness that day; and the powder of it burned, easeth the itching of the eyes; and peeled eyelids, if it be applied like Stibium: likewise the bladder of a female Kid drunk in powder, helpeth the inconstancy of urine: the milt laid upon the spleen of an infant, assuageth the pain and tumours thereof; the liver is not fit for temperate men, but for weak choleric men.  
The Inhabitanes of the Mount Atlas do gather Euforbium, and corrupt it with Kid's milk, but it is discerned by fire; for the good Euforbium being burned, yieldeth an unacceptable savour, and so we conclude this story, with the two Emblems of Alciatus. One against them that take much pain, and make good beginnings, but evil ends, like a Goat which giveth a good mess of milk, and over-turneth it with her foot:  
Quod fine egregios turpi maculaveris orsus  
Innoxamque tuum verteris officium,  
Fecisti quod Capra sui mulctraria lactis  
Cum ferit, & proprias calce profundit opes.  
The other Emblem is upon a Goat, the which by her Keeper was constrained to give a young Wolf suck, who afterward notwithstanding that good turn, devoureth his Nurse: and it may be applied unto them which nourish their own harms, and save a thief from the gallows.  
Capra lupum nen sponte meo nunc ubere lacto,  
Quod male pastoris provida cura jubet:  
Creverit ille simul, mea me post ubere pascit:  
Improbitas nullo flectitur obsequio.  
There is a pretty comparison of a Harlot's love to a fisherman, which putteth upon him a Goat's skin with the horns, to deceive the Sargus-fish, for that fish loveth a Goat above all other creatures, and therefore the fisherman beguileth her with a false appearance, as the flattering love of Harlots do simple minds by feigned protestations.    

Of the GULON.  
THis Beast was not known by the Ancients, but hath been since discovered in the Northern parts of the World, and because of the great voracity thereof, it is called (Gulo) that is, a devourer in imitation of the Germans, who call such devouring creatures Vilsiuss, and the Swedians, Gerff; in Lituania and Muscovia, it is called Rossomokal. It 
Mathias.  is thought to be engendered by a Hyaena and a Lioness, for in quality it resembleth a Hiaena, and it is the same which is called (Crocuta:) it is a devouring and an unprofitable creature, having sharper teeth than other creatures. Some think it is derived of a Wolf and a Dog, for it is about the bigness of a Dog: it hath the face of a Cat, the body and tail of a Fox; being black of colour: his feet and nails be most sharp, his skin rusty, the hair very sharp, and it feedeth upon dead carcases.  
When it hath found a dead carcase he eateth thereof so violently, that his belly standeth out like a bell; then he seeketh for some narrow passage betwixt two trees, and there draweth through his body, by pressing whereof, he driveth out the meat which he had eaten: and being so emptied returneth and devoureth as much as he did before, and goeth again and emptieth himself as in former manner; and so continueth eating and emptying till all be eaten. It may be that God hath ordained such a creature in those Countries, to express the abominable gluttony of the men of that Country, that they may know their true deformed nature, and lively ugly figure, represented in this Monster eatingbeast: for it is the fashion of the Noble men in those parts, to sit from noon till midnight, eating and drinking, and never rise from the table, but to disgorge their stomaches, or ease their bellies: and then return with refreshed appetites to ingurgitate and consume more of God's creatures: wherein they grow to such a height of beastliness, that they lose both sense and reason, and know no difference between head and tail. Such they are in Muscovia, in Lituania, and most shameful of all in Tartary.  
These things are reported by Olaus Magnus, and Mathias Michou; But I would to God that this same (more than beastly intemperate gluttony) had been circumscribed and confined within the limits of those unchristian or heretical-apostatical countries, and had not spread itself and infected our more civil and Christian parts of the World; so should not Nobility, Society, Amity, good fellowship, neighbourhood, and honesty, be ever placed upon drunken or gluttonous companions: or any man be commended for bibbing and sucking in Wine and Beer like a Swine: When in the mean season no spark of grace, or Christianity, appeareth in them: which notwithstanding they take upon them, being herein worse than Beasts, who still reserve the notes of their nature, and preserve their lives; but these lose the marks of humanity, reason, memory and sense, with the conditions of their families, applying themselves to consume both patrimony and pence in this voracity, and forget the Badges of Christians, offering sacrifice to nothing but their bellies. The Church forsaketh them, the spirit accurseth them, the civil world abhorreth them, the Lord condemneth them, the Devil expecteth them, and the fire of Hell itself is prepared for them; and all such devourers of Gods good creature.  
To help their digestion, for although the Hyena and Gulon, and some other monsters are subject to this gluttony, yet are there many creatures more in the world, who although they be Beasts and lack reason, yet can they not by any famine, stripes, or provocations be drawn to exceed their natural appetites, or measure in eating or drinking. There are of these Beasts two kinds, distinguished 
The kinds of Gulons.  by colour, one black, and the other like a Wolf, they seldom kill a Man, or any live Beasts, but feed upon carrion and dead carcases, as is before said; yet sometimes when they are hungry, they pray upon Beasts, as Horses, and such like, and then they subtly ascend up into a tree, and when they see a Beast under the same, they leap down upon him and destroy him. A Bear is afraid to meet them, and unable to match them by reason of their sharp teeth.  
This Beast is tamed, and nourished in the Courts of Princes, for no other cause then for an example of incredible voracity. When he hath filled his belly, if he can find no trees growing so near together, as by sliding betwixt them, he may expel his excrements; then taketh he an Alder-tree, and with his fore-feets rendeth the same asunder, and passeth through the midst of it, for the cause aforesaid. When they are wild, men kill them with bows and gins, for no other cause than for 
The skins of Gulons.  their skins which are precious and profitable; for they are white spotted, changeably interlined like divers flowers; for which cause the greatest Princes, and richest Nobles use them in garments in the Winter time, such are the Kings of Polonia, Sweveland, Goatland, and the Princes of Germany; neither is their any skin which will sooner take a colour, or more constantly retain it. The outward appearance of the said skin is like to a damaskt garment, and besides this outward part, there is no other memorable thing worthy observation in this ravenous Beast, and therefore in Germany, it is called a fourfooted Vulture.   

Of the GORGON or strange Lybian Beast.  
AMong the manifold and divers sorts of Beasts which are bred in afric, it is thought that the 
The country and description.  Gorgon is brought forth in that Country. It is a fearful and terrible beast to behold, it it hath high and thick eyelids, eyes not very great, but much like an Ox's or Bugils, but all flery-bloudy, which neither look directly forward; nor yet upwards, but continually down to the earth, and therefore are called in Greek, Catobleponta. From the crown of their head down to their nose they have a long hanging mane, which make them to look fearfully. It eateth deadly and poysonful herbs, and if at any time he see a Bull or other creature whereof he is afraid, he presently causeth his mane to stand upright, and being so lifted up, opening his lips, and gaping wide, sendeth forth of his throat a certain sharp and horrible breath, which infecteth and poisoneth the air above his head, so that all living creatures which draw in the breath of that air are grievously afflicted thereby, losing both voice and sight, they fall into lethal and deadly Convulsions. It is bred in Hesperia and Lybia.  
The Poets have a fiction, that the Gorgones were the daughters of Midusa and Phoroynis, and are called Stringo, and by Hesiodus Sthenp, and Euryale, inhabiting the Gorgadian Islands in the Aethhiopic 
Aelianus.  Ocean, over against the gardens of Hesperia. Medusa is said to have the hairs of her head to be living Serpents, against whom Perseus fought, and cut off her head; for which cause he was placed in Heaven, on the North side of the Zodiac above the Wagon, and on the left hand, holding the Gorgon's head. The truth is, that that there were certain Amazonian women in afric, divers from the Scythians, against whom Perseus made war; and the Captain of those Women was call Medusa, whom Perfeus overthrew, and cut off her head, and from thence came the Poet's fiction, describing it with Snakes growing out of it as is aforesaid. These Gorgon's are bred in that Country, and have such hair about their heads, as not only exceedeth all other Beasts, but also poisoneth when she standeth upright. Pliny called this Catablepon, because it continually looketh downward, and saith that all the parts of it are but small, excepting the head, which is very heavy, and exceedeth the proportion of his body, which is never lifted up, but all living creatures die that see his eyes.  
By which there ariseth a question, whether the poison which he sendeth forth, proceed from his breath, or from his eyes. Whereupon it is more probable, that like the Cockatrice he killeth by seeing, then by the breath of his mouth, which is not compatible to any other Beasts in the world. Besides when the Soldiers of Marius followed Jugurtha, they saw one of these Gorgon's, and supposing it was some Sheep, bending the head continually to the earth, and moving slowly, they set upon him with their swords, whereat the Beast disdaining, suddenly discovered his eyes, setting his hair upright, at the sight whereof the Soldiers fell down dead.  
Marius' hearing thereof sent other Soldiers to kill the Beast, but they likewise died as the former. At last the Inhabitants of the Country, told the Captain the poison of this Beasts nature, and that if he were not killed upon a sudden, with the only sight of his eyes, he sent death into his hunters: then did the Captain lay an ambush of Soldiers for him, who slew him suddenly with their spears, and brought him to the Emperor; whereupon Marius sent his skin to Rome, which was hung up in the Temple of Hercules, wherein the people were feasted after the triumphs; by which it is apparent that they kill with their eyes, and not with their breath.  
So that the fable of Serviut, which reporteth that in the furthest place of Atlas, these Gorgon's are bred, and that they have but one eye a piece, is not to be believed, except he mean, as elsewhere he confesseth, that there were certain maids which were sisters, call Gorgon's; and were so beautiful, that all young men were amazed to behold them. Whereupon it was said, that they were turned into stones: meaning that their love bereft them of their wit and sense. They were called the daughters of Cetus; and three of them were made Nymphs, which were called Pephredo, Enyo, and the third Dinon: so called as Geraldus saith, because they were old women so soon as they were born, whereunto was assigned one eye and one tooth. But to omit these fables, it is certain that sharp poisoned sights are called Gorgon Blepen, and therefore we will follow the authority of Pliny and Atheneus. It is a Beast all set over with scales like a Dragon, having no hair except on his 
Hyginus.  head, great teeth like Swine, having wings to fly, and hands to handle, in stature betwixt a Bull and a Calf.  
There be Islands called Gorgonies, wherein these Monster- Gorgon's were bred, and unto the days of Pliny, the people of that Country retained some part of their prodigious nature. It is reported by Xenophon, that Hanno King of Carthage ranged with his Army in that Region, and found there certain women of incredible swiftness and pernicity of foot. Whereof he took two only of all that appeared in sight, which had such rough and sharp bodies, as never before were seen. Wherefore when they were dead, he hung up their skins in the Temple of Juno, for a monument of their strange natures, which remained there until the destruction of Carthage. By the consideration of this Beast there appeareth one manifest argument of the Creator's divine wisdom and Providence, who hath turned the eyes of this Beast downward to the earth, as it were thereby burying his poison from the hurt of man: and shadowing them with rough, long, and strong hair, that their poisoned beams should not reflect upwards, until the Beast were provoked by fear or danger, the heaviness of his head being like a clog to restrain the liberty of his poysonful nature; but what other parts, virtues, or vices are contained in the compass of this Monster, God only knoweth, who peradventure hath permitted it to live upon the face of the earth, for no other cause but to be a punishment and scourge unto mankind; and an evident example of his own wrathful power to everlasting destruction. And thus much may serve for a description of this Beast, until by God's Providence, more can be known thereof.   

Of the HARE.  
A Hare is a fourfooted Beast of the earth, which the Hebrews call Arnebet, in the feminine gender, which word gave an occasion to an opinion that all Hares were females, or at the least that the males bring forth young as well as females: whereof we shall see more in the sequel of this story. And the Jews say, that it signifieth nothing else in Hebrew but a Hare; for which word 
Of the several names.  Deut. 14. the Chaldee translateth Arneba; the Arabians, Ernab; the Persians, Kargos. Avicenna calleth it Arneberri; Silvaticus, Arnaberri, Arnebus, and Arnaben; the Saracens, Arneph; the Grecians, Lagoos, Lagos, Lageoos, because of his immoderate lust. It is called Ptoox for his fear, and in Latin, Lepus, of Levipes, signifying swiftness of feet, and that it is not heard when it goeth; howsoever some men derive it from Leporis the Greek word, others derive Lagos from La, betokening elevation, and Oos, signifying an ear, because she pricketh up one of her ears when she runneth. The Italians, call it Livora; the French, Lieure, and Leurault, Leureteau; the Spaniards, Liebre; the Germans, Hass, or Haas; the Ilyrians, Zagicz.  
There be four sorts of Hares, some live in the Mountains, some in the Fields, some in the Marshes, and some every where without any certain place of abode. They of the Mountains are 
O● the several kinds.  most swift, they of the fields less nimble, they of the marshes most slow, and the wand'ring Hares are most dangerous to follow: for they are so cunning in the ways, and muses of the field, running up the hills and rocks, because by custom they know the nearest way, and forbearing down hills, sometime making heads upon the plain ground, to the confusion of the Dogs, and the dismaying of the Hunter.  
Pollux saith, that there be certain Hares called Elymaei (almost as big as Foxes) being blackish, of 
Of the Elyan Hares.  long bodies, and large white spots upon the top of their tails; these are so called of their country (like the Elymaan Dogs.) There be also Hares called Moschiae, so called because of their sweet smell, or else that they leave in their footsteps such a strong savour, whereunto when the Dogs smell, they are said, to be almost mad. At Pisa the Hares be very great, because there they have more grateful 
Hermolaus.  meat then in other places.  
In the neither Pannonia they are much fatter and better tasted than they be in Italy, the Italian Hare 
A secret in the Muschian Hares. Niphus. Of the Country Hares, and their several parts. Bonarus.  hath its forelegs low, a part of his back-pale or yellowish, the belly white, the ears long: In Gallia beyond the Alps; they are also white, and therefore some have thought that in the Winter time they eat snow: and this is certain, that when the snow melteth, their colour is much altered. There hath been white haired Coneys, whose skin was black, and hair of their ears black. They are bred in Lybia, in Scythia, and in Italy, in the top of the Mountains, and so brought into other Countries Some again have been white in the Winter, and return to their former colour in Summer. There are great store of white Coneys in Vilus; and Lethuania, but they are lesser esteemed and sold cheaper. (Schineborgerus saith) the back of a Hare is commonly russet, or like Olive colour interlined with some black spots: the common Hare of the Alps never changeth colour, and it is greater than the ordinary Hare. There are white Hares also in England, and in Museovia, there are a multitude of Hares of all colours, but no where so many as in the Desert Islands, because there are no Foxes there to kill the young ones, or Eagles, which frequent the highest Mountains in the Continent, and the people that inhabit there regard not hunting.  
In Athens (Maucrates saith) there were no Hares, but Alceus affirmeth the contrary. Hares 
The Hares of Ithaca.  brought into Ithaca, die presently, and if they range a little about the Country, yet return they back to the haven where they came to land, and depart not from the shore till they be dead. Hegesander Delphus writeth, that in the reign of Antigonus, there was such a number of Hares in Astipalea, (and afterward in Leros) that the Inhabitants were constrained to go to the Oracle, and demand counsel how to resist the Hares, from whom they received answer, that they must nourish Dogs and kill them; and whereas they so abounded in Leros, which at the people's own request and care, multiplied to their great harm; afterward a sign of the Hare was placed in Heaven, to remember them, that nothing so much hurteth mankind, as their own desires: yet in ancient time there was not a Hare in those Countries.  
In the next place we are to describe all the parts and members of Hares, for it is admirable to behold how every limb and part of this Beast is composed for celerity: and first of all the head is 
Their several parts.  round, nimble, short, and of convenient longitude, prone to turn every way; the ears long and lofty like an Asses, for Nature hath so provided, that every fearful and unarmed creature should have long and large ears, that by hearing it might prevent its enemies, and save itself by flight. The lips continually move sleeping and waking, and from the slit which they have in the middle of their nose, cometh the term of Hare-lips, which are so divided in men; for if a Woman with child see one of them suddenly, it is dangerous, if the child prove not Hare-lipt. They have also teeth on both sides.  
Whatsoever Beast be born in your flock, having that mark upon them, which is commonly called Hares-tooth, never suffer them to suck their dam, but cast them away as unprofitable and bastard cattle; the neck of a Hare is long, small, round, soft, and flexible, the shoulder-bone strait and broad, for her more easy turning; her legs before soft and sound, standing a little asunder, very flexible, broader behind than before, and the hinder legs longer than the former; a breast not narrow, but fitted to take breath in course; a nimble back, and fleshy belly, tender loins, hollow sides, fat buttocks filled up, comely, strong, and nervy loins, the fore-feets very flexible; only it wanteth a commodious tail for course. The eyes are brown, it is a subtle Beast, but not bold; it seldom looketh 
Of their several senses.  forward, because it goeth by jumps. The eyelids coming from the brows, are too short to cover their eyes, and therefore this sense is very weak in them; and besides their overmuch sleep, their fear of Dogs and swiftness, causeth them to see the less; when they watch, they shut their eyes; 
A secret.  and when they sleep they open them.  
Wherefore the Egyptians when they will signify and open a manifest matter, they picture a Hare sleeping. They watch for the most part all the night: when the eyelid of a man is pulled back, so as it will not cover the ball of the eye; the Grecians call it Lagophthalmous, that is, Hares-eyes, for so doth Coelius define it, it cometh sometimes, when in the cure it is cut away too much, or else 
Orus.  when the hinder lid falleth down, and standeth not up to meet the other, but concerning the colour of their eyes, it is not very possible to discover it, as well for the causes aforesaid, as also because it is seldom taken but dead; yet this is certain, that with what colour it beginneth, in that it continueth to the last, according to Virgil's verses:  
Quem fuga non rapit ore Canum, non occulit umbra,  
Concolor immonum sub Jove terra tegit.  
The liver is so parted asunder, that a man would think there were two livers in one body, and Pliny is bold to affirm, that in Briletum, Thirne, Propontie, Sycynum, Bolba, and other places they are all such. Archelaus upon this occasion affirmeth, that a Hare beareth young both male and female, 
Whether male bear young like females.  so that the Grammarians know not of what sex to make it. Albertus and Democritus are absolute in this point.  
Blondus confesseth he cannot tell; the common sort of people suppose, they are one year male, and another female. Aelianus also affirmeth so much, and by relation of his friend, he ventureth the matter, and saith moreover, that a male Hare was once found almost dead, whose belly being opened, there were three young ones alive taken out of her belly, and that one of them looked up alive, after it had lain a while in the Sun, and it put out the tongue as though it desired meat, whereupon milk was brought to it, and so it was nourished.  
But all this is easily answered, if a man follow the counsel of Archadius, and look upon the secrets of nature, he shall find a most plain distinction: but the Hunter's object that there be some which are only females, and no more: but no male that is not also a female, and so they make him an Hermaphrodite. Niphus also affirmeth so much, for he saw a Hare which had stones and a yard, and yet was great with young, and also another which wanted stones; and the males genital, and also had young in her belly. Rondelius saith, that they are not stones, but certain little bladders filled with matter, which men find in female Hares with young, such as are upon the belly of a Beaver, wherein also the vulgar sort are deceived, taking those bunches for stones, as they do these bladders. And the use of these parts both in beaver's and Hares is this; that against rain both one and other sex suck thereout a certain humour, and anoint their bodies all over therewith, and so are defended in time of rain. The belly of a Sow, a Bitch, and a Hare, have many cells in them, because they bring forth many at a time, when a Hare lieth down, she bendeth her hinder legs under her loins, as all rough-footed Beasts do.  
They are deceived, which deliver by authority of holy Scriptures, that Hares love to lodge them upon Rocks, but we have manifested elsewhere, that those places are to be understood of Coneys. They have foreknowledge both of wind and weather, Summer and Winter by their noses, for 
Aelianus. Their nature and disposition.  in the Winter they make their forms in the Sunshine, because they cannot abide frost and cold, and in the Summer they rest toward the North, remaining in some higher ground, where they receive colder air.  
We have showed already that their sight is dim, but yet herein it is true that Plutarch saith, they have Visum indefessum, an indefatigable sense of seeing, so that the continuance in a mean degree, countervaileth in them the want of excellency. Their hearing is most pregnant; for the Egyptians when they signify hearing, picture a Hare; and for this cause we have showed you already that their ears are long like horns, their voice is a whining voice, and therefore Authors call it Vagitum, as they do a young child's, according to the verse of Ovid:  
Intus ut infanti vagiat ore Puer.  
They rest in the day time, and walk abroad to feed in the night, never feeding near home, either 
Their time of sleep and food.  because they are delighted with foreign food, or else because they would exercise their legs in going, or else by secret instinct of nature, to conceal their forms and lodging places unknown; their heart and blood is cold, which Albertus assigneth for a cause of their night-feeding: they eat also Grapes, and when they are overcome with heat, they eat of an herb called Lactuca Leporina, and of 
Aelianus.  the Romans, and Etrurians, Ciserbita, of the Venetians, Lactucinos; of the French, Lacterones; that is, Hares-lettice, Hares-house, Hare's palace; and there is no disease in this Beast the cure whereof she doth not seek for in this herb. Hares are said to chew the cud in holy Scripture, they never drink, but content themselves with the dew, and for that cause they often fall rotten. It is reported by Philippus Belot, that when a Hare drunk Wine, she instantly died; they render their urine backward, and their milk is as thick as a Swine's, and of all creatures they have milk in udders before they deliver their young.  
They are very exceedingly given to sleep, because they never wink perfectly: some Author's derive their name Lagon in Greek, from Laein to see, and thereupon the Grecians have a common proverb Lagos Catheudon, a sleeping Hare for a dissembling and counterfeiting person, because the H 〈…〉 seeth when she sleepeth; for this is an admirable and rare work of Nature, that all the residue of her bodily parts take their rest, but the eye standeth continually sentinel. Hares admit copulation backward, and herein they are like to Coneys, because they 
Of their copulation and engendering.  breed every month for the most part, and that many; at that time the female provoking the male to carnal copulation, and while they have young ones in their belly they admit copulation, whereby it cometh to pass, that they do not litter all at a time, but many days asunder, bringing forth one perfect, and another bald without hair, but all blind like other cloven-footed-beasts. It is reported that two Hares brought into the Isle Carpathus, filled that Island with such abundance, that in short time they destroyed all the fruits, whereupon came the proverb Carpathius Leporem, to signify them which plough and sow their own miseries.  
It falleth out by divine Providence, that Hares and other fearful Beasts which are good for meat, shall multiply to greater numbers in short space, because they are naked and unarmed, lying open to the violence of men and beasts, but the cruel and malignant creatures, which live only upon the devouring of their inferiors, as the Lions, Wolves, Foxes, and Bears, conceive but very seldom, because there is less use for them in the world, and God in his creatures keepeth down the cruel and ravenous, but advanceth the simple, weak, and despised: when the female hath littered her young ones, she first sicketh them with her tongue, and afterward seeketh out the male for copulation.  
Hares do seldom wax tame, and yet they are amongst them, which are neither Plaoidaes nor Ferae, tame nor wild, but middle betwixt both, and Cardane giveth this reason of their untameable nature, 
Hare's seldom tamed.  because they are persuaded that all men are their enemies. Scaliger writeth; that he saw a tame Hare in the Castle of Mount- Pesal, who with her hinder legs would come and strike the Dogs of her 
An example of a tame Hare.  own accord, as it were defying their force, and provoking them to follow her. Therefore for their meat they may be tamed and accustomed to the hand of man, but they remain uncapable of all discipline, and ignorant of their teacher's voice, so as they can never be brought to be obedient to the call and command of their teacher, neither will go nor come at his pleasure.  
It is a simple creature, having no defence but to run away, yet it is subtle, as may appear by changing of her form, and by scraping out her footsteps when she leapeth into her form, that so she may deceive her Hunters, also she keepeth not her young ones together in one litter, but layeth them a furlong one from another, that so she may not lose them all together, if peradventure men 
Aelianus. The subtlety of Hares. The defence of the Hare against her enemies.  or beasts light upon them. Neither is she careful to feed herself alone, but also to be defended against her enemies, the Eagle, the Hawk, the Fox, and the Wolf, for she feareth all these naturally, neither can there be any peace made betwixt her and them, but she rather trusteth the scratching brambles, the solitary woods, the ditches and corners of rocks or hedges, the bodies of hollow trees, and such like places, than a dissembling peace with her adversaries.  
The wild Hawk when she taketh a Hare, she setteth one of her talons in the earth, and with the other holding her prey, striving and wrestling with the Beast until she have pulled out his eyes, 
Albertus.  and then killeth him. The Foxes also compass the poor Hare by cunning, for in the night time when he falleth into her footsteps, he restraineth his breath, and holdeth in his savour, going forward by little and little, until, he find the form of the Hare, and then thinking to surprise her, on a sudden leapeth at her to catch her; but the watchful Hare doth not take sleep after a careless manner, delighting rather in suspicion than security, when she perceiveth the approaching of such a guest, (for she windeth him with her nostrils) and thinketh it better to go from home, than make a feast to her foe.  
Wherefore she leapeth out of her form and runneth away with all speed she can. The Fox also followeth, but a far off, and she hearing her adversary no more, betaketh herself to rest again, under some bramble, or other bush, supposing that the ground she hath gotten shall never be recovered of her again: but the Proverb is old and true, Fair and softly goeth far; so the Fox which seldom getteth meat, but winneth it with his wit and his heels, followeth as fast as he can; for a slow pace overtaketh the Hare at rest, which when she perceiveth, forth she goeth again, forsaking her quiet sleep, for the safeguard of her life, and having gone so much ground as she did before, she betaketh her to rest the second time, hoping that now she hath quit herself from her foe; but the Fox's belly hath no ears, and therefore hunger is to him like a thousand whips, or a whole kennel of Hounds, forcing him forward after his game.  
The Hare for her better safeguard getteth up into some small tree, being sleepy and weary through the Fox's pursuit; the Fox cometh to the tree and shaketh it by the roots, and will not suffer the Hare to take any rest, for he hopeth that time and travel will bring her to his dish; she leaps away again, and letteth no grass grow under his feet, hoping that her heels shall deliver her from the Fox's teeth: After follows the Fox, and at length (as the greater purse over-weigheth the smaller, and the great Horse of War over-wearieth the little hunting Nag,) so doth the lusty limbs of the Fox, outlast the weak legs of the Hare, and when she can go no more, needs must her weakness betray her to her foe, and so was her flight and want of rest like a sickness before her death, and the Fox's presence like the voice of a passing bell.  
And on the contrary, all the labour of the Fox, like a gentle and kind exercise for the preparing of his stomach to such a feast. The fifth and least kind of Wolves are also enemies to Hares, and the 
Aelianus.  Weasil do craftily sport and play with the Hare until he have wearied him, and then hangeth fast upon her throat, and will not lose her hold, run the Hare never so fast, till at last through want of breath, and loss of blood, she falleth into the hands of her cruel playfellow, who turneth sport into good earnest, and taketh nothing from her but her blood, leaving her carcase to be devoured by the hands of others, and in this manner is the silly Hare hunted by beasts: Now let us hear how she is hunted of men.  
It is before expressed, that every limb of a Hare is composed for celerity, and therefore she never traveleth but jumpeth, her ears lead her the way in her chase, for with one of them she harkeneth 
The hunting of Hares.  to the voice of the Dogs, and the other she stretcheth forth like a sail to hasten her course, always stretching her hinder-feets beyond her former, and yet not hindering them at all; but sometimes when her ardent desire maketh her strain to fly from the Dogs, she falleth into the nets, for such is the state of the miserable, that while they run from one peril, they fall into another; according to the saying of holy Scripture, Isa. 24. He that scapeth out of the snare, shall fall into the ditch. And this is to be noted, that if the Hare had the wit to run forthright, and never to turn, she could not be so easily over-taken; but because of her love to the place of her breed, there she is taken and loseth her life where she had her beginning: for she preferreth that place above all other for safety. Again some of the elder Hares; assoon as they hear the Dogs, fly to the tops of the high Mountains, for they more easily run up the hill, than down.  
Wherefore the Hunter must studiously avoid that disadvantage, and keep her down in the valleys. In paths and high ways she runneth more speedily, wherefore they must be kept from that also. The Hares of the Mountains do oftentimes exercise themselves in the plain, and through practice grow acquainted with the nearest ways to their own lodging; so that if at any time the husbandmen set upon them in the fields, they dally with them till they seem to be almost taken, and then on a sudden take the nearest way to the Mountains, not suspected by the Hunters, and so take sanctuary in the unaccessible places, whither Dogs nor Horse dare ascend. For the Hares which we keep in the bushes are not able to endure labour, and not very swift (by reason of the pain in their feet) growing fat through idleness and discontinuance of running, they must be hunted on this sort: first of all they go through young woods and hedges, such as grow not very thick, for the thicker hedges they leap over, but when they come to many thick places that they must leap over, they quickly fall down and are tired.  
The Dogs first of all go from them carelessly, because they cannot see them through the trees, but suffer them to run in the Woods following a far off by the scent, until at last they get the sight of her, and through their better exercise and skill, easily overtake her: but the campestrial or Field-hare being leaner of body, and oftener chased, is taken with more difficulty, by reason of her singular agility, she therefore when she begins her course, leapeth up from the ground as if she flew; afterward passeth through brambles and thick bushes with all expedition; and if at any time she come into deep grass or corn she easily delivereth herself and slideth through it. And as it is said of the Lions, that with their tails they stir up their strength and courage; so are the ears of this Beast like Angels wings, Ships sails, and rowing Oars, to help her in her flight; for when she runneth she bendeth them backward, and useth them in stead of sharp spurs to prick forward her dulness, and in her course she taketh not one way, but maketh heads like labyrinths to circumvent and trouble the Dogs, that so she may go whither she will, always holding up one ear, and bending it at her pleasure to be the moderator of her chase. Neither is she so unprovident or prodigal of her strength, as to spend it all in one course, but observeth the force of her prosecutor, who if he be slow and sluggish, she is not profuse of her celerity, but only walketh gently before the Dogs, and yet safely from their clutches, reserving her greatest strength to her greatest necessity; for she knoweth that she can outrun the Dogs when she pleaseth, and therefore it is a vain conceit to trouble herself more than she is urged. But if there be a Dog following her more swiftly than the residue, than she setteth forward with all the force she can, and when she hath left both Hunters and Dogs a great way behind her, she getteth to some little hill or rising of the earth, there she raiseth herself upon her hinder legs, like a Watchman in his Tower, observing how far or near the enemy approacheth, and perceiving that she is delivered from pursuit of all danger, seemeth to deride the imbecility of their forces.  
The younger Hares by reason of their weak members, tread heavier upon the earth than the elder, and therefore leave the greater savour behind them: and in ancient time, if the Hunters had taken a young Leverit, they let her go again in the honour of Diana. At a year old they run very swift, and their savour is stronger in the Woods then in the plain fields.  
The Hare is followed by the foot and so descried, especially in soft grounds or highways, but if they go to the Rocks, to the Mountains, or to the hollow places, they are more uncertain, if they lie down upon the earth (as they love to do) in red fallow grounds they are easily descried.  
When they are started in the plain fields they run far, but in the Woods they make short courses: If they hear the Dogs, they raise themselves on their legs and run from them; but if fearful imagination oppress them, as they oftentimes are very sad and melancholy, supposing to hear the noise of Dogs where there are none such stirring, then do they run to and fro, fearing and trembling, as if they were fallen mad.  
Their footsteps in the Winter time are more apparent then in the Summer, because as the nights be longer, so they travel farther: neither do they smell in the Winter mornings so soon as it is day, until the frost and ice be thawed, but especially their footsteps are uncertain in the full Moon, for than they leap and play together, scattering and putting out the savour; nor in the Spring time also when they do engender, they confound one another's footsteps by multitude.  
They which will go forth to hunt or take pleasure in that pastime, must rise early, lest they be deprived of the smell of her footsteps, so shall not the Dogs be able any way to find the Hare, nor the Hunters their game and pastime: for the nature of the footstep remaineth not long, but suddenly in a manner vanisheth away every hour. Again, they must set the Hills and Rocks, the Rivers, and also the Brooks with nets and gins, thereby as it were stopping up the starting holes, paths, and ways, wherein the Hare for the most part trusteth, whether they be broad or narrow: The best time for the effecting and bringing hereof is after the Sunrising, and not in twilight or break of the day, lest the nets be set near the Hare's form, and she be scared away, but if they be set a far off, there is no danger of her departure after the Sun is up, because than she giveth herself to sleep: the nets must be set on this manner, let the roads be pitched upright, fastening their snares to the tops, raising the net in the middle, and hang a long stone at one side, that when the Hare is in the net she may not go out again. When the Hare is raised, he which followeth her to the nets, must drive her in with a great cry, and being in the net, he must gently restrain the Dogs, and make signification to the hunter that she is taken, or else if it fail, let him show the contrary.  
The keeper of the nets must keep silence, lest by hearing of his voice she be averted, and the hunter must take the Dogs and go to the form, there to start the Hare; and the fashion was in ancient time among the Pagans, first of all to call upon Apollo and Diana, (their imagined Gods of hunting) to speed their sport, and to whom they promised part of their game. But when the Dog is sent forth, and after much winding and casting about, falleth into the footstep of the Hare, then let him lose another, and seeing them run in one course, uncouple all the Hounds, let him follow after, speaking to his Dogs by name, saying now A, then B. Hoika C. and such like words of Art, not pressing them too eagerly at the beginning, but gently encouraging them to the pursuit.  
The Dogs take this for a sign of joy, and being glad to gratify their Masters run along with a gallant cry, turning over the doubtful footsteps; now one way, than another, like the cuts of Indentures, through rough and plain, crooked and strait, direct and compass, wagging of their tails, and glistering with their eyes, until they find the Hare's form: then they make signification thereof to the hunter with their tails, voices, and paces; now running together, now standing still divided asunder, they set upon the beast, who suddenly riseth and turns the cry of the Hounds after her flight, then must the Hunters cry out, Jo Dogs, there boys, there, Jo, A, Jo, B, Jo, C, and the shortest word is fittest to applaud the Dogs.  
Let the Hunter also run after, so as he never meet the Hare and trouble the hounds, the poor Hare gets her out of sight, and runs to the place where she was first started, but if she fall into the nets by the way, the keeper of the nets must give token to the Hunters by his hollowing voice, after the usual manner of woodmen: O oha, O oh, that the game is at an end, and then call the Dogs by name. If the Hare run far, and stand long on foot, and if the Dogs pass over the Hare's footsteps and descry them not, then must the Hunter recall them with a peculiar hunting term, and lead them to the place, or casting himself about it as near as he can, rebuking the Dogs that range at uncertainties, and exhorting them that be diligent; who when they have found the footings again, run on as before, with all alacrity. In the mean season let the Hunter stand still till the Dogs do infallibly demonstrate unto him that they have found the game again, then let the Hunter proceed as before, exhorting his Dogs to the sport, and if it last all day, the Hunter must regard that he restrain and keep the Dogs to the wearied Hare, lest if they start a fresh one, their labour be lost. If it be in Summer about noon, let him rest his Dogs for strengthening of their feet till the heat be over; if it be snowy weather, and the wind set Northerly, the footsteps remain long and are not easily melted, but if the South winde blow, the footsteps are very quickly shortened: and neither when the snow falleth fast, or the wind bloweth strong, must the Dogs be led forth to hunting, for the snow burneth the Dog's nose, and the frost killeth the heat of the Hare's foot; then let the Hunter take his nets and some other companion with him, and go to the Woods or Mountains, tracing out the footsteps of the beast in the snow unto the form, which is in some steep or shadowed place, where the winds blow over the snow, for in such places doth the Hare seek her lodging; having found it, let him not come too near, lest he raise her from her seat, but cast round about, and if he find no footings from that place, he may take it for granted that the Hare is found.  
Having so done, let him leave her, and seek another before the snow be melt, and the footings dashed, having respect to the time of the day, that so he may enclose and take them before the evening: then let him draw his nets round about them, compasing the whole plat wherein she resteth, and then raise her from her stool: if she avoid the net, he must follow her by the foot unto her next lodging place, which will not be far off, if he follow her close, for the snow doth weary her and clot upon her hinder feet, so as the Hunter may take her with his hand, or kill her with his staff.  
Blondus showeth another way of taking Hares: The Hunters spread and divide themselves by the untilled and rough ways, leading a Greyhound in a slip, beating the dushes, hedges, and thorns, and many times sending before them a quick smelling Hound, which raiseth the Hare out of her muse, and then let go the Greyhound with hunting terms, and cries, exhorting him to follow the game; and many times the Dogs tear the Hare into many pieces, but the Hunters must pull them bleeding from the mouth of their Dogs.  
Others again lie in wait behind bushes and trees to take the Hare on a sudden, and some in the Vineyards, for when they are fat and resty, they are easily overtaken, especially in the cold of Winter. Cyrus (as appeareth in Xenophon) was taught to make ditches for the trapping of Hares in their course, and the Eagles and Hawks watch the Hare when she is raised and hunted by the Hounds; and set upon her on the right side, whereby they kill and take her, so that it is true which was said at the beginning, that Hares are hunted by Men and Beasts.  
Having thus discoursed of Hunting and taking of Hares, now it followeth also in a word or two 
Of Parks and Warrens of Hates.  to discourse of Parks or enclosed Warrens, wherein Hares Coneys, Deer, 〈…〉 oars, and other such beasts may always be ready, as it were out of a store house or Seminary, to serve the pleasure and use of their Masters. Grapaldus saith, that the first Roman that ever enclosed wild beasts, was Fulvius Harpinus, and Gellius saith, that Varro had the first Warren of Hares: the manner was (saith Columella) that Rich-men possessed of whole Towns and Lordships, near some Village, enclosed a piece of land by pail, mudwall, or bush, storing the same with divers wild beasts, and such a one there was in the Lordship that Varro bought of Marcus Piso in Tusculanum; and Quintus Hortensius saw at Lauretum a wood enclosed, containing fifty Acres, wherein were nourished all sorts of wild beasts, within the compass of a wall.  
Quintus Althaea commanded his Forester to call the beasts together before him, and his guests sitting at Supper, and instantly he sounded his pipe, at the voice whereof there assembled together a great company of all sorts, to the admiration of the beholders. Quintus Fulvius had a Park in Tarquinium, wherein were included not only all the beasts before spoken off, but also wild Sheep, and this contained forty Acres of ground besides he had two other, Pompeius erected a Park in France, containing the compass of three thousand paces, wherein he preserved not only Dear, Hares, and Coneys, but also Dormice, Bees, and other Beasts: the manner whereof ought to be thus; first that the walls or pales be high, or close jointed, so as neither Badgens, nor Cats may creep through, or Wolves, or Foxes, may leap over: Wherein ought also to be bushes, and broad trees for to cover the beasts against heat and cold, and other secret places to content their natures, and to defend them from Eagles and other ravening Fowls: In which, three or four couple of Hares do quickly multiply into a great Warren. It is also good to sow Gourds, Miseline, Corn, Barley, Peas, and such like, wherein Hares delight and will thereby quickly wax fat. For their fatting the Hunters use another devise, they put Wax into their ears, and so make them deaf, then turn them into the place where they should feed, where being freed from the fear of sounds (because they want hearing) they grow fat before other of their kind.  
Concerning the use of their skins, in some Countries they make sleeves and breeches of the 〈…〉, 
The civil use of their several parts.  especially linings for all outward cold diseases, Heliogabalus lay upon a bed filled with flew or wool of Hares, for than that, there is nothing more soft, for which cause the Gregians made soungat thereof, to cleanse the eyes of men. The Goldsmiths use the feet or legs of Hares in stead of brushes or brooms, to take of the dust from their plate. The flesh of Hares hath ever been accounted a delicate meat (among all other fourfooted beasts) as the Thrush among the fowls of the air, according to the saying of Marlial:  
Inter aves Turdus, si quis me judice cartet,  
Inter quadrupedes, gloria prima lepus.  
In ancient time (as Coelius saith) the Britan's were forbidden to eat Hares, like as the Jews by the law of Moses, Leu. 11. Deut. 14. Plutarch enquireth the reason why the Jews worship Swine, and Hares, because they did not eat their flesh: whereunto answer was made. that they abstained from Hares, because their colour, ears and eyes, were like Asses; wherein the ignorance of God's law appeared, for they abstained from Hares at God's commandment, because they were not cloven-footed, for the Egyptians accounted all swift creatures to be partakers of Divinity.  
Their flesh engendereth thick blood, therefore it is to be prescribed for a dry diet, for it bindeth the belly, procureth urine, and helpeth the pain in the bowels: but yet it is not good for an ordinary diet, it is hot and dry in the second degree, and therefore it nourisheth but little being so hard, as Galen witnesseth.  
The blood is far more hot than the flesh, it is thin, and therefore watery like the blood of all fearful beasts; the hinder parts from the loins are most delicate meat, called in L 〈…〉, Pulpamentum, it was 
The blood and flesh eaten.  wont to be dressed with salt, and Coriander seed, yet the forepart is the sweeter, for the manner of the dressing whereof I leave to every man's humour. It was once believed that the eating of the hinder loins of a Hare would make one fair, or procure beauty, whereupon Martial received a Hare from Gellia a friend of his with this message;  
Fermosus septem Marce diebus eris.  
And he retorted the jest in this manner upon Gellia;  
Si me non fallis, si verum (lux mea) diois,  
Ed●sti nunquam, Gellia, tu leporem.  
Lampridius writeth that a certain Poet played upon Alexander Severus the Emperor for eating Hare's flesh, which made him fair, whereas in truth he was very black; In this manner:  
Pulabrum qu〈…〉 d vides esse nostrum regem,  
Quem Syrum suum detulit propago,  
Venatus facit, & lepus comesus,  
Ex quo continuum capit leporem.  
The Emperor seeing those Verses, for Emperors have long ears and hands, made answer unto them as followeth;  
Pulchrum quod putas esse vestrum regem  
Vulgari (miserande) de fabella,  
Si verum putas esse, non irascor;  
Tantum tu comedas velim lepusculos,  
Vt fias animi malis repulsis  
Pulcher, ne invideas livore mentis.  
If any man find fault with the Emperor's Verses, Erasmus hath already answered the objection, that Kings and Emperors are not subject to laws of versifying; besides his answer was in Greek, and this but translated.  
The eating of Hares procureth sleep, and thus much for the flesh and parts. The Epithets of a Hare expressing their natures are, Eared, trusting their feet, fearful, careful, fruitful, flying, raging, unhorned, little, crafty, tender, sharp-smelling, swift, whining, and wand'ring, besides many other 
The Epithets of Hares.  Greek names. When Xerxes gathered his Army to go against Grecia, a Mare brought forth a Hare, which foreshowed that great Army should work no strange effect. And another Mare of three 
Stories of monstrous Hares.  years old brought forth an Hare which spoke as soon as it was littered, biting her mother with her teeth, and killing her, and while they looked upon her, sucking her dams blood, feathers grew out of her back in fashion of wings, which being done, the monster lifting up the voice, spoke in this manner; Fundite jam lachrymas & suspiria miseri mortales, ego hinc abeo: that is to say, O ye wretched mortal men weep and sigh, I go away: at which words she flew away and was never seen more.  
There were present at the sight hereof seven public notaries, which called witnesses and made instruments thereupon, (as Antonius Bautius writeth in his Epistle to Petrus Tolet us of Lions in the year 1537. in December:) whereunto the said Tolet us made this answer, The days shall come (saith he) except the mercy of God prevent them, that children shall think they do obedience to their Parents if they put them to death.  
They shall grieve because they were born, and say they are adulterate, as the Hare that was born of the Mare. Likewise it is reported by Lisander, that when the Corinthians refused the conduct of the Lacdemonians, and the Lacedæmonians besieging the City, fell to be very much afraid, and unwilling to scale the walls; whiles they stood in this amaze, suddenly a Hare leapt out of the town ditch; which thing when Lisander saw, he exhorted his Soldiers, saying, Be not afraid (O ye Spartant) of this sluggish and unexercised people, for you see they stir not out of the City, but suffer Hares to lodge under their walls; whereupon came the proverb (Dormire lepores sub moenibus) Hares sleep under their walls, to signify a slothful, secure, sluggish, idle, and unthrifty people.  
The Eagles of Norway lay their young ones in Hares skins, which themselves pull off. There is also a bird in Scythia; about the bigness of a Bustard, which bringeth forth two at a time, and keepeth them in a Hare's skin which he hangeth upon a bough. Hares were dedicated to love, because (Xenophon saith) there is no man that seeth a Hare but he remembreth what he hath loved.  
They say the City Bocas of Laconia was builded by a sign of good fortune taken from a Hare, for when the Inhabitants were driven out of their Country they went to the Oracle to desire a place to dwell in, from whom they received answer, that Diana should show them a dwelling place: they going out of their Country a Hare met with them, which they consented to follow, and there to build where the Hare should lodge, and they followed her to a Myrtle tree, where the Hare hid herself, in which place they builded their City, and ever afterwards retained with veneration a Myrtle tree. And thus I will conclude this moral discourse of Hares, with that Epigram of Martial made upon occasion of a Hare that in sport passed through the mouth 
Pausanias.  and teeth of a tame Lion, saying that she was ambitious in offering her life to the Lion's teeth in this wise:  
Non facit ad saevos cervix nisi prima leones,  
Quid fugis hos dentes, ambitiose lepus?  
Scilicet a magnis ad te descendere tauris,  
Et quae non cernunt frangere colla velint.  
Desperanda tibi est ingentis gloria fati:  
Non potes hoc tenuis praeda sub hoste mori.  
The powder of a Hare with oil of myrtle, driveth away pain in the head, and the same burned cureth the Cough: the powder thereof is good for the stone in the bladder: also the blood and 
The medicines of Hares. Pliny.  fime of a Hare burnt in a raw pot to powder, afterwards drunk fasting with Wine and warm water, it cureth the stone: and Sextus saith, he made trial of it by putting a spoonful of the powder into water wherein was a sand stone, and the same stone did instantly melt and dissolve: so likewise a young Hare cut out of the dams belly and burnt to powder, hath the same operation. A waistcoat made of Hare's skins straighten the bodies of young and old: also the same dipped in Oil laid to the sore places of a Horse's legs where the skin is off by over reaching, it often cureth the sore: the blood taken warm out of the body amendeth Sun burning, freckles, pimples, and many other faults in skin and face; which C 〈…〉 sus prescribeth to be done, first by washing the place many hours together, in the morning with the blood, and afterwards anointing it with oil: the same virtue is in the fat of Swans mingled with oil, according to the saying of Serenus:  
Cygnaeos adipes hilarl misceto Lyaeo,  
Omne malum propere maeuloso ex ore fugabis,  
Sanguine vel leporis morbus delabitur omnis.  
It also cureth and taketh away the thick skin of the eye, it adorneth the skin, produceth hair in bald places, and easeth the Gout.  
Orno cutim, produce piles, & sedo 〈…〉 gram,  
Sanguine si fuerint membra peruncta meo.  
It being sryed, helpeth the Bloody flux, Ulcers in the bowels, and old laske, and taketh away the poison of an arrow; it being anointed upon a hot outward Ulcer, it ripeneth it. After a batli, it cureth a great Leprosy by washing. The Rennet of a Hare stayeth looseness, the flesh is profitable for Ulcers in the bowels, it breaketh the stone being beaten, and being decocted like a Fox easeth the Gout and the shrinking up of the sinews. The fat with the flowers of beans beaten together, draweth thorns out of the flesh: If a nail stick in the sole of the foot, beat together the fat of a Hare and a raw Sea-crab, then lay it to the place, and right against it upon the same foot lay also two or three Bean flowers, and let it lie a day and a night, and so it shall be cured: and the same draweth a poisoned Arrow out of a Horse; Andreas reporteth to Gesner, that he hath often heard that the suet of a Hare laid to the crown of a Woman's head, expelleth her secunds, and a dead child out of the womb. The powder made of this wool or Hair stauncheth bleeding, if the hairs be pulled off from a live Hare, and stopped into the nose.  
The powder of the wool of a Hare burned mingled with the Oil of Myrtles, the gall of a Bull, and Alum warmed at the fire, and anoint it upon the head, fasteneth the hair from falling off: also the same powder decocted with honey, helpeth the pain in the bowels, although they be broken: being taken in a round ball the quantity of a Bean together; but these medicines must be used every day.  
Arnoldus preseribeth the hair to be cut short, and so to be taken into the body against burstness: A perfume made of the dung and hairs of a Hare, and the fat of a Sea calf, draweth forth women's flowers. The seed of a wild Cowcumber, and an Oyster shell burned, and put into Wine, mingled with the hair of a Hare, and wool of a Sheep, with the flower of Roles, cureth inflammations of women's secrets after their childbirth. Also Hypocrates prescribeth the shell of a Cuttlefish to be beaten into Wine and laid in Sheep's wool and Hare's hair, helpeth the falling down of the womb of a Woman with child. If a man's feet be scorched with cold, the powder of a Hare's wool is a remedy for it. The head of a Hare burned and mingled with fat of Bears and Vinegar, caureth hair to come where it is fallen off, and Galen saith that some have used the whole body of a Hare so burned and mingled for the foresaid cure, being laid in manner of a plaster.  
By eating of a Hare's head, the trembling of the Nerves and the loss of motion and sense in the members receiveth: singular remedy. There things also preserve teeth from aching: the powder of a Hare's head burned with salt mingled to gether, rubbed upon the teeth, or if you will put thereunto the whitest Fennel, and the dried beans of a Cutle fish.  
The Indians burn together the Hare's head and Mice for this purpose. When ones mouth smelleth strong, this powder with Spick 〈…〉 rd assuageth the smell. The brain is good against poison. The heart of a Hair hath in it a theriacal virtue also. The brain is proved to have power in it for comforting and repaining the memory. The same sod and eaten helpeth trembling which happen in the accessions; of sickness, such an one as is in the cold shaking fit of an Ague: It is to be noted, that all trembling hath its original cause from the infirmity or weakness of the Nerves, as is apparent in old age, although the immediate causes may be some cold constitution, as abundance of cold humours, drinking of cold drink, and such like; all which tremble are cured by eating the brain of a Hare roasted, (saith Dioscorides and E 〈…〉 a.) It also helpeth children to breed teeth easily, if the gums be rubbed therewith, for it hath the same power against inflammation, that honey and better hath: being drunk in Wine and the stones thereof roasted and eaten, it is good for him that hath any pain in his bladder, and if the Urine exceed ordinary, for staying thereof, take the brain hereof to be drunk 
Serenus.  in wine.  
The tooth of a Hare laid to that part where the teeth ache, easeth them. Take the Maw with the dung, in it, and wash it in old wine so as the dung may mingle there with, and then give it to 
Rasis.  one sick of the Bloudyflux, and it shall ear him. The Rennet hath the same virtue that is in a Calves or Kids, and whereas Nicander praiseth it in the first place, for the virtue it hath in it against poison, Nicoon an ancient Physician giveth it the second place, for it is full of sharp digesting power, and therefore 
Aristotle. Galen.  hath a drying quality. It dissolveth the congealed and coag 〈…〉ted milk in the belly, and also clotted blood within in the stomach more effectually than the Rennet of any other beast, being always the better for the age.  
Being mingled with Vinegar, it is drunk against poison; and also if a Man or Beast be anointed with it, no Serpent, Scorpion, Spider or wild Mouse, whose teeth are venomous will venture to sting 
Dioscorides.  the body so anointed; or else inwardly take thereof three spoonfuls with Wine against the said b●tings, or of any Sea-fish or Hemlock after the wound received; and with Vinegar it is sovereign against all poison of Chamaeleons, or the blood of Bulls.  
The same being drunk in Vinegar, or applied outwardly to women's breasts, disperseth the coagulated milk in them: also being mingled with Snails, or any other shelfish, which feed upon green herbs or leaves, it draweth forth Thorns, Darts, Arrows, or Reeds out of the belly: or mingled with gum of Frankincense, Oil, bird lime, and Bees-glew, of each an equal quantity with Vinegar, 
Marcellus.  it stauncheth blood, and all issues of blood flowing out of the belly: and it also ripeneth an old sore, according to the saying of Serenus;  
Si inducas leporis aspersa coagula vino.  
Being laid to the King's evil in Lint with Vinegar, it disperseth and cureth it: also it healeth Cankers, it cureth a Quartan Ague; also mixed with Wine and drunk with Vinegar, against the Falling evil and the stone in the bladder: If it be mixed with Sagapanum and Wine Amyny, and infused into the ears, giveth help, as also the pain of the teeth. It dissolveth blood in the lights, and easeth the pain of blood congealed in your stomach: when one spiteth blood, if he drink Samia and Myrtle 
Dioscorides.  with the Rennet of a Hare, it shall give him very present ease.  
The latter learned Physicians take a drink made of Vinegar and Water, and give it warm to eject and expel blood out of the Lights; and if any drop thereof cleave in the bowels, then do they three or four times together iterate this potion, and after apply and minister all binding astringent medicines and emplasters, and for the Bloody flux it is good to be used: It is held also profitable by Dioscorides and other the ancients, that if the pap or breast of a Woman be anointed therewith, it stayeth the sucking Infants looseness in the belly, or else given to the child with Wine, or (if it have an Ague) with Water.  
There is, saith Aristotle, in the Rennet a fiery quality, but not in the highest degree, for as fire dissolveth and discerneth, so doth this in milk distinguish the airy part from the watery, and the watery from the earthy: Wherefore when one tasteth an old Rennet, he shall think he tasteth an old putrified Cheese, but as leaven is to bread, which hardeneth, joineth, and seasoneth the same, so is Rennet to Cheese; and therefore both of them have the same qualities of dissolving and binding; Galen affirmeth that he cured one of Gouty tumors and swellings, by applying thereunto old and strong putrified Cheese beaten in a mortar, and mixed with the salted fat or leg▪ of a Swine. If a Man sick of the Bloody flux drink thereof in a rear Egg two scruples for two days together fasting, it will procure him remedy.  
For pacifying the Colic, drink the Rennet of a Hare: the same mingled with Goose grease, stayeth the incontinency of Urine, it also retaineth women's flowers. If it be drunk with Vinegar it helpeth the seconds, and being applied with Saffron and the juice of Leeks, driveth a dead child ou● of the womb. If it be drunk three or four days together after childbirth, it causeth barrenness. There are (saith Pliny) a kind of Worms which being bound to Women before the Sun rising in a Heart's skin, cause them that they cannot conceive: this power is called Asotion.  
Masarius saith, that if a Woman drink this Rennet to her meat before she conceive with child, she should be delivered of a Male child: and such is the foolish opinion of them which affirm at this day, that if men eat parsley or white buds of black ivy, it maketh them unable to carnal copulation.  
The Rennet of a Hare easeth and disperseth all tumours and swellings in women's breasts▪ the Lights of a Hare powdered with salt, with Frankincense, and white wine, helpeth him that is vexed with 
Aetius.  the Falling sickness, if he receive it thirty days together. Sextus ascribeth the same remedy to the Hart, and Pliny commendeth the Lights to heal the pain in the eyes. Being drunk in powder, it cureth the secrets. If the heels be troubled with Kibes they are healed with the fat of Bears; but if they be wr●ng with a cold, they are healed with the dust of a Hare's hair, or the powder of the Lights; Likewise when the foot is hurt with straight shoes, it hath the same operation. The ancient Mag● took the skin of an Ox in powder, with the Urine of Boys, and sprinkled it on the 〈◊〉 of their feet, binding the heart of a Hare to the hands of him that hath a Quartan Ague: and some cure it by hanging the heart of a young Hare or Leveret to the neck or arm, in the beginning of the fit of 
Sextus.  him that is so visited. The heart of a Hare dried mixed with Frankineense or Manna 〈…〉 white wine drunk thirty days together, cureth the Falling sickness.  
For the pain in the belly take the same medicine, and drunk with warm water mingled with Samia, cureth the fluxes of women; also if a man that hath the flux eat the Liver of a Hare dipped 
Pliny.  in sharp Vinegar it helpeth him if he be Liver sick: or if one have the Falling sickness, eat the quantity of an ounce thereof, and it helpeth him. The Gall of a Hare, the Heart, Lungs, Lights and Liver of a Weasel, mixed together, three drams, one dram of Castoreum, four drams of Myrrah; a dram of Vinegar and Honey beat together, cureth him that hath a swimming or dizziness in his brain. The gall newly taken forth mingled with a like portion of honey, and warm in the skin of an onion, and 
Galen.  so put into the ear, giveth remedy to him that can hear nothing.  
If he that is sick in the milt, that is, if it be over hard, swallow down the milt of a Hare not touching it with his teeth, or seeing it with his eyes, it cureth him. The belly of a Hare with the entrails toasted and burned in a frying-pan mixed with Oil, and anointed upon the head, restoreth decayed hairs. The reins of a Hare inveterated and drunk in Wine, expelleth the stone, and being sod, cut and 
Avicen.  dried in the Sun, helpeth the pain in the reins, if it be swallowed down and not touched with the teeth. The reins of a Hare, and of a Moorhen, cureth them that are poisoned by Spiders, the stones of a Hare roasted and drunk in Wine, stayeth the incontinency of Urine. In the pain of the loins, and of the hip bones, they have the same operation. The secrets and stones of Hares are given to Men and Women to make them apker to copulation and conception, but this opinion hath no other ground beside the foecundity of the beast that beareth them. They which carry about with them the ankle bone of a Hare, shall never be pained in the belly (as Pliny saith) So likewise Sextus and Marcellus.  
Take the ankle bone out of a live Hare, and hairs from her belly, therewithal make a thread and bind the said bone to him that hath the Colic, and it shall ease him. The said bone also beaten to powder is reckoned among the chief remedies against the stone. When Women have hard travel, put it into Cretick-wine with the liquor of Penyroyal, and it procureth speedy delivery, being bound to the benumbed joints of a man's leg bringeth great ease: so also do the feet being bruised and drunk in warm Wine, relieve the arteries and shortness of breath: and some believe that by the foot of a Hare cut off alive, the Gout is eased.  
The fime of a Hare cureth scorched members, and whereas it was no small honour to Virgins in ancient time, to have their breasts continually stand out, every one was prescribed to drink in Wine or such other things, nine grains of Hare's dung: the same drunk in Wine in the evening stayeth Coughing in the night; in a potion of warm wine it is given to them that have the Bloody flux, likewise if a man be sick of the Colic, and drink three pieles thereof in sweet Wine, it procureth him much ease: being decocted with honey and eaten every day, the quantity of a Bean in desperate cases, mendeth Ruptures in the bowels.  
Asclepiades in his medicine whereby he procured fruitfulness to Noble Women, he gave them four drams of Myrrah, two drams of Flower-deluce, two of Hare's dung, confected with Collyrial water, & so put up into their bellies after ceasing of the flowers, before they lay with their Husbands. Albertus and Raphael prescribe this medicine to help a woman that wanteth milk in her breasts, Crystal, white Mustardseed, and Hare's dung put into broth made with Fennel.   

Of the HEDGEHOG.  
FOrasmuch as there be two sorts of Hedgehogs, one of the Sea, and another of the Land, our 
Of the kinds of Hedgehogs.  purpose in this place is only to discourse of the Land Hedgehog, the Hebrews call him Kipod, which in the 14. of Isa. and Zepha. 2. is so translated by the Septuagints; although that some of the Hebrews would have it to signify, a ravening bird, but seeing that I find the word Kapaz in most Hebrew dictionaries to signify Claudere and Contrahere, and that is most proper to shut up and draw together, I do rather believe that the proper meaning thereof is a Hedgehog, because this beast so draweth itself together, when it is in danger, as we shall hear more at large afterwards, according to the old Verse;  
Implicitumque sinu spinosi corporis erem.  
The Arabians call him Ceufud, or Coufed; the Chaldeans, Caupeda; the Septuagints, Mugale. Silvaticus calleth it Agilium; Avicen, Aduldus, and Ali●erha signifieth a great Mountain Hedgehog: the Grecians, Cherseoli, and Acanthonocos, or Echinos, by reason of the pricks upon his back. The Latins, Echinus, Ericius, Ricius, Herix, and Erinaceus; the Italians, Riccio, and Rizo; the Spaniards, Erizo; the Portugeses, Ouriso, or Orizo, Cache, because of hiding themselves; the French, Herison; the Germans, Igal, as in lower Germany; in Holland, E'en Yjerens Verchen; in English a Hedgehog, or an Urchin; by which name we call a Man that holdeth his neck in his bosom: the Italians, Gess, Malax: and the Illyrians, Azvuiier, Zatho, and O●zischax. So then for the entrance of our discourse, we take it for granted, that Herinaceus and Echinus signify one thing, except one of them signify that kind which is like to a Hog, and the other that kind which is like to a Dog, for they differ in place, or in habitation: some of them 
Their place of abode.  keep in the Mountains, and in the Woods or hollow trees, and other about Barnes and Houses: in the Summer time they keep near Vineyards and Bushy places, and gather fruit, laying it up against 
The quantity.  Winter.  
It is about the bigness of a Coney, but more like to a Hog, being beset and compassed all over with 
The parts. Hermolaus.  sharp thorny hairs, as well on the face as on the feet: and those sharp prickles are covered with a kind of soft moss, but when she is angered or gathereth her food she striketh them up by an admirable instinct of nature, as sharp as pins or needles: these are hair at the beginning, but afterwards grow to be prickles, which is the less to be marvelled at, because there be Mice in Egypt (as Pliny saith) which have hair like Hedgehogs. It hath none of these prickles on the belly, and therefore, when the skin is off, it is in all parts like a Hog.  
When they are nourished at home in houses and brought up tame, they drink both milk and Wine: But there is an Herb (called Potomagiton) whereof if they taste, they die presently.  
When they are in carnal 
Their copulation.  copulation they stand upright, and are not joined like other beasts, for they embrace one another, standing belly to belly: but the prickly thorns upon their backs will not suffer them to have copulation like Dogs or Swine, and for this cause they are a very little while in copulation, because they cannot stand long together upon their hinder legs. When the female is to bring forth her young ones, and feeleth the natural pain of her delivery, she pricketh her own belly, to delay and put off her misery, to her further pain, whereupon came the proverb (as Erasmus saith) Fchinus partum differt, the Hedgehog putteth off the littering of her young; which is also applied against them which put off and defer those necessary works, which God and nature hath provided them to undergo; as when a poor man deferreth the payment of his debt, until the value and sum grow to be far more great than the principal.  
The inward disposition of this beast, appeareth to be very crafty and full of subtlety, by this, because 
Their inward parts and disposition.  (Lycophron saith) that Nauplius had a cunning crooked wit, and was called by him a Hedgehog. When they hide themselves in their den, they have a natural understanding of the turning of the wind, South and North, and they that are nourished came in houses, immediately before that change remove from one wall to another; the wild ones have two holes in their cave, the one North, the other South, observing to stop the mouth against the wind, as the skilful manner, to steer and turn the rudder or sails, for which occasion Aristotle saith, that some have held opinion, that 
Oppianus.  they do naturally foreknow the change of weather.  
There is mortal hatred betwixt the Serpent and the Hedge hog, the Serpent seeketh out, the 
The enemies to Hedge hogs▪  Hedgehogs den, and falleth upon her to kill her, the Hedgehog draweth itself up together round like a football, so that nothing appeareth on her but her thorny prickles; whereat the Serpent biteth in vain, for the more she laboureth to annoy the Hedgehog, the more she is wounded and harmeth herself, yet notwithstanding the height of her mind, and hate of her heart, doth not suffer her to let go her hold, till one or both parties be destroyed.  
The Hedgehog rolleth upon the Serpent piercing his skin and flesh, (yea many times tearing the flesh from the bones) whereby he scapeth alive and killeth his adversary, carrying the flesh upon his spears, like an honourable banner won from his adversary in the field. The Wolf also is afraid of, and flieth from the Hedgehog; and there is also a story of hatred between the Hare and the Hedgehog, for it is said, that a Hare was seen to pluck off the prickles from the Hedgehog, and leave her bald, pieled and naked, without any defence. The Fox is also an enemy to the poor, Hedgehog, and lieth in wait to kill it, for the proverb is true, Multa novit Vulpes, Echinus vero unum, magnum; that is to say, the Fox knoweth many devises to help himself; but the Hedgehog knows but one great one, for by rolling up herself (as before said) she opposeth the thorns of her back▪ against the Fox's teeth: which alone were sufficient to secure her from a greater adversary; but the wily Fox perceiveth that he can no where fasten his teeth without danger of himself, pisseth upon the Hedgehogs face and poisoneth her: whereupon the poor beast is forced to lay open himself, and to take breath against the Fox's stinking excrement: which thing the Fox espying, loseth no opportunity, but presently teareth the Hedgehog in pieces; thus the poor beast ayoiding the poison, falleth into the mouth of her enemy.  
The manner of Hedgehogs is, that whensoever they are hunted by Men, they draw up their legs and put down their head to the mossy part of their belly, so as nothing of them can be taken but their prickles: and perceiving that shift will not serve the turn, but their case growing desperate, they render out of their own bodies a certain urine hurtful to their skin and back, envying that any good thereby should ever come to mankind; and therefore seeing they naturally know the manifold uses of their own hides, here is the cunning of her hunting, to cause her first of all to render her urine, and afterward to take her, for the urine maketh the thorns of her back to fall off every day, and therefore they take this course for their last, refuge. But in these cases the Hunters must pour upon the Hedgehog warm water, for feeling warmth she presently unfolds herself, and lieth open; which the Hunter must observe, and instantly take her by one of her hinder legs, so hanging her up till she be killed with famine; otherwise there cometh no benefit by her taking.  
With the same skin flayed off, brushes are made for garments, so that they complain ill which affirm, that there is no good or profitable condition coming to mankind by this beast. Again this is to be reserved and used for dressing of flax (as Massarius saith) and also it is set upon a 
Coelius.  Javeline at the door to drive away Dogs. In ancient time they did not eat the flesh of Hedgehogs, 
The eating of their flesh.  but now a day's men eat thereof, (of them which are of the swinish kind) When the skin is off their bodies, they scald it a little in Wine or Vinegar, afterward lard it and put it upon a spit, and there let it be roasted, and afterwards eaten, but if the head be not cut off at one blow, the flesh is not good.  
The Epithets belonging to this beast are not many; it is called red, sharp, marine, volible, and rough, whereupon Erasmus said,  
Ex hirco in laevem nunquam mutabis E●hinum.  
And thus much for the natural and moral parts of this beast. Now followeth the medicinal. 
The medicinal parts of Hedgehogs. Actius.  Ten sprigs of Laurel, seven grains of Pepper, and of Opepanax, as big as a Pease, the skin of the ribs of a Hedgehog, dried and beaten cast into three cups of Water and warmed, so being drunk of one that hath the Colic, and let rest, he shall be in perfect health; but with this exception, that for a man it must be the membrane of a male Hedgehog, and for a woman a female.  
The same membrane or the body of all Hedgehogs burnt to ashes, hath power in it of cleansing, digesting, and detracting, and therefore it is used by Physicians for taking down of proud swelling wounds, and also for the cleansing of Ulcers and boil, but specially the powder of the skin hath that virtue; also it being roasted with the head, and afterwards beat unto powder and anointed on 
Rasis.  the head with honey, cureth the Alopecias.  
The same powder restoreth hair upon a wound if it be mingled with Pitch, and if you add thereunto Bears grease, it will restore unto a bald man his head of hair again, if the place be rubbed until it be ready to bleed. The same powder cureth the Pistula, and some mingle red Snails with this dust, applying it in a plaster to Ruptures and Swellings in the cod, and being mingled with oil by anointment, 
Marcellus.  it taketh away the burles in the face, and being drunk in wine is a remedy against the pains of the reins or the water betwixt the skin and the flesh.  
A suffumigation made of a Hedgehogs skin, under them that have their Urine stopped, by God's help (saith my Author) the stopping shall be removed, if it proceed not from the stone, nor from 
Aelianus.  an imposthume. The flesh salted, dried, and beat to powder, and so drunk with sweet Vinegar, helpeth the pain in the reins, the beginning of Dropsies, Convulsions, and Leprosies, and all those affections which the Grecians call Cachectae. The Mountain Hedgehog is better than the domestical, having prickles like Needles points, but legs like to the other: the meat is of 
Dioscorides.  better taste, and doth more help to the stomach, softening the belly, and provoking the Urine more effectually, and all this which is attributed to Hedgehogs is much more powerful in the Porcupine.  
The Hedgehog salted and eaten is good against the Leprosy, the Cramp, and all sickness in the Nerves and Ptisick and pain in the belly, rising of windiness and difficulty of digestion: the powder anointed on Women with child, always keepeth them from abortment. The flesh being stale 
Marcelius.  given to a mad Man, cureth him; and being eaten keepeth one from the Strangury; also being drunk in wine, expelleth the stone in the bladder, and is good against the Quotidian Fever, and the bitings of Serpents. The fat of a Hedgehog stayeth the flux of the bowels: If the fat with warm water and honey be gargarized, it amendeth a broken and hoarse voice; the left eye being fried with Oil, yieldeth a liquor which causeth sleep, if it be infused into the ears with a quill. The gall with 
Avicen.  the brain of a Bat and the milk of a Dog, cureth the reins; likewise, the said gall doth not suffer uncomely hairs to grow again upon the eyebrows, where once they have been pulled up. It maketh 
Albertus.  also a good eye salve.  
Warts of all sorts are likewise taken away by the same; the milt fod and eaten with meat, it healeth all pains in the milt, and the reins dried are good against a Leprosy or Ptisick coming by Ulcer, or the difficulty of Urine, the Bloody flux and the Cough. The dung of a Hedgehog fresh, 
Pliny.  and Sandaracha with Vinegar and liquid pitch, being laid to the head, stayeth the falling away of the hair.  
When a man is bitten with a mad Dog, or pricked with prickles of a Hedgehog, his own Urine laid thereunto with a sponge or wool, is the best cure: or if the thorns stick in the wound of his foot, let him hold it in the warm Urine of a Man, and it shall easily shake them forth: and Albertus and Rasis affirm, that if the right eye of a Hedgehog be fried with the oil of Alderne or Linseed, and put in a vessel of red brass, and afterward anoint his eyes therewith, as with an eyesalve, he shall see as well in the dark as in the light. And thus I will conclude this discourse with one story, that a Hedgehog of the earth was dedicated to the good God among the foolish Pagans, and the water Hedgehog to the evil, and that once in the City of Phrygia called Azanium, when a great famine troubled the inhabitants, and no sacrifice could remove it; one Euphorbus sacrificed a Hedgehog, whereupon the famine removed, and he was made Priest, and the City was called Traganos' upon the occasion of that sacrifice.   

Of the HORSE.  
WHen I consider the wonderful work of God in the creation of this Beast, enduing it with a singular body and a noble spirit, the principal whereof is a loving and dutiful inclination to the service of Man; wherein he never faileth in Peace nor War, being every way more near unto him for labour and travel: and therefore more dear (the food of man only excepted) we must needs account it the most noble and necessary creature of all fourfooted Beasts, before whom no one for multitude and generality of good qualities is to be preferred, compared or equalled, whose commendations shall appear in the whole discourse following.  
It is called in Hebrew, Sus, and a Mare Susah, the which word some derive from Sister, signifying Joy; the Syrians call it Rekesh and Sousias; the Arabians, Ranica; and the Chaldeans, Ramak●n, Susuatha; 
The several names of Horses.  the Arabians, Bagel; the Persians, Asbaca; the Grecians, Hippos, and at this day Alogo; the Latins, Equus, and Caballus; the Italians and Spaniards, Cavallo; the French, cheval; the Germans, Kossz; the Bohemians, Kun; the Illyrians, Kobyla; the Polonians, Konii.  
Optat ephippia bos piger, optat arare Caballus.  
The Grecians call it Hippos, which seems to be derived from standing upon his feet, and this beast only seemeth to be one of the number of them, which are called Armenta.  
And besides all Histories are filled with appellative names of Horses, such as these are, Alastor, Aethon, Nicteus, and Orneus, the Horses of Pluto. Aetha a Mare of Agamemnon remembered by Homer. Aethion, Statio, Eous, Phlego, Pyrois; the Horses of the Sun: Lampus, Podargus, Xampus, Arnon, the 
Claudian.  Horses of Erymus: by whose aid Hercules is said to overcome Cygnus, the Son of Mars: Balius, Xanthus, and Padasus, the Horses of Achilles. Boristenes, for whom Adrianus made a grave (as Dion writeth) Bromius, Caerus, Calydon, Camphasus, Cnasius, Corithe, and Herpinus, two names of Britain Horses cited by Martial and Gillius. Cylarus, the swift Horse of Castor, Dimos, and Phobos, the Horses of Mars. Euriole, Glaucus, and Sthenon, the Horses of Neptune, Parthenia, and Euriphas, Mares belonging to the Centaurs of Hippodamia, slain by Ornomaus. Harp, another Mare. Phoenix, and Corax, the Horses of Eleosthenes. Epidaminus, who won the prizes in the sixty sixth olympiad, and caused a statue to be made in Olympus, and his said Horses and Chariot called Pantarces, and beside these, other Cnacias' and Samus.  
Also Podarces, Rhoebus, Strymon, Tagus, Theron, Thoes, Volneris, which was a Horse of Prasinum, and it is repoted, that Verus the Emperor so much affected this Horse, that he not only caused him to be brought into his own Palace, and to have his meat always given in his presence, but made of him a picture with a manger, wherein were Grapes and Corn, from whence came the first Golden Horses or prizes of Chivalry;  
Primus equum volucrem Massyli munera regis  
Haud spernenda tulit:—  
Unto these may be added the affected names of Poets in love of their favourites, as Rholandus, Vegiantinus, Baiardus, the Horse of Rainaldus, Rubicanus of Argalifas, Hippogrysus of Rugerius, Frontinus and Fratalatus of Sacrapan, and Rondellius of Oliverius.  
The Epithets that belong to Horses, are either general or particular, the general may be rehearsed 
The Epithets of Horses.  in this place, such as these are following; brasse-footed, continual, horn-footed, sounding-footed, foaming, bridle-bearer, neighing, maned, dusty, fourfooted, fretting, saddle-bearing, watery, or sweeting, whole-footed; and many such others both among the Greeks and Latins, which howsoever they may contain divers Allegories in them, and therefore may seem to be figuratively said down, yet I thought good being of other opinion to reckon them in the beginning, that so the Reader may consider, that I would be unwilling to omit any thing in this story, which might any way tend to the dignity of the subject we entreat of, or the expressing of his nature. Wherefore we will first of all begin with the description of the natural parts of a good Horse.  
The hair of a Horse falleth off every year, the nether eye lid or brow hath no long hairs growing upon it, and therefore Nicon that famous painter of Greece, when he had most curiously limbed forth 
The natural outward and inward parts of Horses.  a Horse's perfection, and failed in no part of nature of art, but only in placing hairs under his eye, for that only fault he received a disgraceful blame.  
The hair of the manes ought to be long, that part which groweth betwixt the ears, upon the Temples, hanging down betwixt the eyes, the Grecians term Procomion, the Latins, Caprona, and in English it may be called a foretop, which is granted to Horses not only for ornament sake, but also for necessity to defend their eyes. The Horses are naturally proud of these locks and manes, as may appear by those Mares which are kept for procreation of Mules, by copulation with Asses, 
Aelianus.  which at the first despise to engender with those shaveling and short haired Stallions. Wherefore their keepers shave off their manes, and their foretops, afterwards leading them to the waters, wherein while the Mares behold their own deformity, they grow so shamed, dejected, and discouraged, that ever after they admit with quietness the Asses to cover them. Therefore it is never good to cut the mane or the fetter-locks, except necessity require, for the mane and foretop is an ornament to the neck and head, and the fetter-locks to the legs and feet: and he that keepeth Horses must as well regard to have them comely for outward grace, as strong and able for necessary labour. Many use to cut the necks of their riding Horses, even as they do of their drawing Horses, which thing although it may seem to be done for greater increase, and farther growth of hair, yet is it unseemly for an honest rider: some again cut it to stand compass like a bow, and many use the Armenian fashion, cutting the Mane by rows, leaving some longer than other, as it were the batlements of a Church; but the best fashion of all is the Persian cut, whereby the one half of the thickness is cut away on the left side, and the other on the right side smoothly turned over and combed, according to the saying of Virgil:  
Densa juba & dextro jactata recumbit in armo.  
But if the Horse be double maned, and so the hair fall half on the one side, and half on the other, then cut all the middle hairs away, and leave both the sides whole; for such was the intention of the Parthians. In a Colt or young foal, the hinder part is higher than the forepart, but as he grows in years, so likewise the forepart groweth higher than the hinder.  
This beast hath two bones in his head, and other two descending from his forehead to the Nostrils, two inferior Gumbes, or cheek-bones, forty teeth, that is to say, four and twenty grinders, four canine, and twelve biting teeth; there are seven cross ribs in his neck, and seven from his reins to his hole, his tail hath twelve commissures, and two Ragulae in his fore-shoulders, from his shoulders to his legs other two, from his legs to his knees two more, in his knees there are two supporters, and from the shin to the Articles two more, there are sixteen small bones in the bottom of his hoof, and but one in his breast, in the inward parts there are six and twenty ribs, from the hinder parts to the top of his reins, the two grinding bones; and from them to the hinder part of the head there are two more, and two little ribs from the upper part of 
Vigetius.  the thigh to the Gamba, and from thence to the hairs of the pasterns, there are two, and the little ones to the hoofs sixteen; so all the bones in number are accounted a hundred and seventy.  
Now it followeth to declare the measure and number of the members; there are twelve steps or degrees in the roof of his mouth, his tongue is half a foot long, the upper lip hath twelve inches, the under lip five, every one of the cheeks ten: from the forelock to the Nostrils he hath one foot in length, his two ears contain six inches, and his eyes four inches a piece. From his forelock to the Mercurius, there are contained eight inches, the backbone containeth three and thirty cross ribs. From the convulsion of the reins to the top of the tail, are twelve commissures, the length of his Sagula containeth also twelve inches, from his shoulders to his legs six, from his legs to his knees a foot in length, from the Articles to the hoofs four inches, in his whole length six feet. And this is the stature of a courageous and middle Horse, for I know there are both bigger and lesser.  
The quality and the measure of the nerves or sinews is this, from the middle nostrils through the head, neck and backbone, is a double file or thread to the top of the tail, which containeth twelve foot in length. The two broad sinews in the neck do contain four-foot, from the shoulders to the knees, there are two sinews, from the knee to the bottom of the foot there are four sinews, in the forelegs there are ten sinews, in the hinder-legs there are other ten sinews, from the reins to the stones there are four sinews, so the whole number amounteth to thirty four. Consequently the number of the veins is to be declared. In the palate or roof of the mouth, their are two veins, under the eyes other two, in the breast other two, and in the legs other two, four under the pasterns, two in the ankles, four in the crown of the pasterns, four out of the thighs, two out of the loins, two out of the Gambaes, one out of the rail, and two in the womb or Matrix, so the whole number is nine and twenty.  
There are certain veins above the eyes which are divided in Horses, wherein they are let blood, by making to them small incisions, the blood also is taken out of the veins, in the palate or roof of the mouth. There was an ancient custom of letting Horses blood upon Saint Stevens day, by reason of many holy days one succeeding another, but that custom is now grown out of use. Also some take blood out of the Matrix veins, but that is not to be admitted in Geldings, because with their stones they lose a great part of their heat, excepting extreme necessity, but out of the palate blood may be let every month, and stallions when they are kept from Mares if the vein of their mouths be opened, fall into blindness, although it is no good part of husbandry to let them bleed that year, wherein they admit copulation, for the vacuation of blood and seed, is a double charge to nature.  
But the Organical vein of the neck, is the best letting of blood, both in stoned and gelded Horses. The later Leeches make incision in the great vein called Fontanella, and in Inen Thymus or Jugulis. The eyes of a Horses are great or glassy, and it is reported by Augustus, that his eyes were much more brighter than other men's, resembling Horses: these eyes see perfectly in the night, yet their colour varieth as it doth in Men, according to the caprine and glazie humour. And sometimes it falleth out, that one, and the same Horse hath two eyes of distinct colours. When the eyes of a Horse hang outward, he is called Exophthalmos. Such fair eyes are best, for Bucephalus the Horse of Alexander had such eyes, but when the eyes hang inward, they are called Coeloph-Thalmoi, and 
Coelius.  the Parthians count them the best Horses, whose eyes are of divers colours, and are therefore called Heteroph Thalmoi, because the breed of that Horse was said to take the beginning from the Parthians, and the reason why the people loved not these Horses, was, because they were fearful, and apt to run away in wars.  
The ears of a Horse, are tokens and notes of his stomach, as a tail is to a Lion, his teeth are 
Aristotle.  changed, yet they grow close together like a man's. It is a hard thing for a Horse to have a good mouth, except his stallion teeth be pulled out, for when he is chafed or heated, he cannot be held back by his rider, but disdaineth the bridle: wherefore after they be three year and a half old, those teeth ought to be pulled forth. In old age, a Horse's teeth grow whiter, but in other creatures blacker.  
A Mare hath two udders betwixt her thighs, yet bringeth forth but one at a time: many of the Mares have no paps at all, but only they which are like their Dams. In the heart of a Horse there is a little bone, like as in an Ox, and a Mule; he hath no gall like Mules and Asses, and other whole-footed-beasts, howsoever (some say) it lieth in his belly; and others, that it cleaveth to his liver, or to the gut-colon. The small guts of a Horse lie near that gut, that so one side of his belly may be free and full of passage; and from hence it cometh, that the best Horses, when they run or travel hard, have a noise or rumbling in their belly. The Hip-bone of a Horse is called by some the haunch, as the Arabians say; the tail (because therewith he driveth away flies) is called Muscartum, it ought to be long, and full of hairs. The legs are called Gambae of Campo, signifying treading: the hoofs of a Horse ought neither to be high nor very low, neither aught the Horse to rest upon his ankles, and those Horses which have strait bones in the Articles of their hinder knees, set hard on the ground, and weary the Rider: but where the bones are short in the same places, as they are in Dogs, there the Horse also breaketh, and woundeth one leg with another; and therefore such Horses are called Cynopodae. They have also quick flesh in their hoofs, and their hoofs are sometimes called horns, upon which for their better travel, men have devised to fallen iron plates or shoes. This hoof ought to be hard and hollow, that the Beast may not be offended, when he goeth upon stones; they ought not to be white, nor broad, but almost kept moist, that so they may travel the better, having strong feet, hard and sound hoofs, for which cause the Grecians call them Eupodes.  
Forasmuch as it is requisite for every man to provide him Horses of the best race, and their kinds 
The Horses of divers Nations.  are divers in most places of the world, so the coursers of Horses do many times beguile the simpler sort of buyers, by lying and deceitful affirmation of the wrong Countries of the best Horses, which thing bringeth a confusion: for there are as many kinds of Horses as Nations. I will therefore declare severally the Country's breeding the Horses, for the Region and air maketh in them much alteration, that so the Reader may in a short view see a muster of Horses made of all Nations. The Wilderness of Acarnania, and Etolia is as fit for feeding Horses as Thessaly. 
Oppianus.  The Horses of the Greeks, Armenians, and Trojans are fit for war, of the Greckish I will speak more afterward.  
Alexandria was wont to take great delight in Horses, and combats of Horses: Apollonius writeth 
Apollonius. Horses with horns and wings.  Lib. 5. Aethiopia (as it is reported) breedeth Horses having wings and horns. Varro commendeth the Apulian Horses, and Volatteranus writeth, that they and the Horses of Rosea are most fit for war: he meaneth above all the Horses of Italy. There have been very fruitful pastures in Arcadia for cattle, especially for breeding Horses and Asses that are Stallions, for the procreation of Mules, and the breed of the Arcadian Horses excelleth. The same man preferreth the Horses of Thessalia and the Greekish Horses, for they are sound of their feet and head, but not of comely Buttocks, they have their back bone whole, great and short.  
The latter two I might have referred to the whole body of the Horse. The Horses of Armenia 
Ruellius. Absyrtus.  are very necessary and convenient for war, for they and the Capadocians do breed of the Parthian Horses, saving their heads are somewhat bigger. Of the Hackney or common Horses, I will say more afterward, where I touch the difference of Horses, and of their pace. The Barbarian Horses are the same as the Lybian Horses. Vegetius commendeth the Horses of Toringa and Burgundia, after them of Vonusci. Britain breedeth little Horses and Amblers. Of Horses that are celebrate of the Calpian Mountain: See in the Spanish. The Horses of Cappadocia and Armenia have the breed 
Vegetius.  of the Parthians; but their heads are bigger, and are of a most famous Nobility, for that Country before any other land, is most commodious for the nourishing of Horses, according to the verses of Nemesian:  
Cappadocumque notas referat generosa propago  
Armata, & palmas nuper grex omnis avorum.  
The Cappadocians do pay to the Persians every year, beside silver, a thousand and five hundred Horses, etc. The Medes have the double of these, and they surname the Cappadocians Horses famous and swift; for he saith, that whiles these are young, they are accounted weak by reason of their young 
Strabo.  teeth, and their body feeding on milk; but the older they grow, so much the swifter they are, being very courageous, and apt for war and hunting, for they are not afraid of weapons, neither to encounter with wild Beasts. Mazaca is a City of Cappadocia, situate under the Mountain Argaeus, now called Caesarea, as Eusebius remembreth in his Chronicles, and from that City cometh the Mazacenian Horse, for the Cappadocian Horse. And not only the Country, but the City itself sometime was called Cappadocia 
Suctonius.  from this City or walled Town, I suppose the Horses of Mazaca were so called, which Oppianus calleth Mazaci, of these also and more, I will set down these verses of Nemesian:  
Sit tibi praeterea sonipes, Maurusia tellus  
Quem mittit, modo sit gentili sanguine firmus,  
Quemque coloratus Mizan deserta per arva  
Pavit, & assiduos docuit tolerare labores.  
Ne pigeat quod turpe caput, deformis & alvus  
Est illis, quodque infrenes, quod liber uterque,  
Quodque jubis pronos carvix diverberet armos.  
Nam flecti facilis, lasci vaque colla secutus  
Paret in obsequium lentae moderamine virgae.  
Verbera sunt praecepta sugae, sunt verbera fieni.  
Quin & promissi spatiosa per aequora campi,  
Cursibus acquirunt commoto sanguine vires,  
Paulatimque avidos comites p●st terga relinquunt  
Hand secus effusis Nerei per caertaa ventis,  
Cum se Threicius Boreas super extulit an●●o, etc.  
Horum tarda venit longi fiducia cursus:  
His etiam emerito vigor est juvenilis in aevo.  
Nam quaecunque suis virtus bene florius annis,  
Non priut est animo quam corpore passa ruina.  
And peradventure Nem sianus understood certain Horses of Lybia, by the name of the Mazacian Horses, when as he joins them with the Maurasian Horses, and calls them painted Mauzacian Horses, which agreeth not with Cappadocian; writing also, that they are ruled with a stroke of air in stead of a bridle, which thing we have read in Authors writing of the Mass●lian Horses, in the Country of Lybia, and whereof we will speak when we discourse of the Lybian Horses. But the Cappadocian Horses are swift and lusty in their old age, as it is related by Oppianus. Again, if Mazacian Horses be the same that the Cappadocian are; what is the reason why Oppianus doth name them apt, unless peradventure every Mazacian Horse is a Cappadocian, and not otherwise? The Horses of Chalambria, are so named of 
Varrius.  a place in Lybia; the Chaonian Horses are the same with the Aprirolan Horses. The Colophonians and Magnetians do bestow great labour in breeding of Horses; for the Colophonians dwell in a plain, as I have read in a certain Greek Author. Strabo lib. 14. writeth, that the Colophonians in times past did abound with Sea-forces, and have much excelled in Horsemen; that wheresoever in any Nation there was waged war, they hired and required the aid of the Colophonian Horsemen, and so it was made a common Proverb: Colophonem addidit. Erasmus. The Horses of Crete are commended by Oppianus, and elsewhere. From their loins upward they are as big as the Cyrenian Horses, with well set thighs, excellent for the soundness of their feet, and holding their breath a long time in riding, and therefore fit for single races or in Chariots.  
The Epean Horses are remembered of Oppianus, and the Epeans are a people of Achaia, and the 
Strabo.  Achaean Horses are commended of the same. The Lipidanean kind of Horses is more excellent, and he preferreth the Thessalian Horses before those of Epidauria, but the Epieotian Horses are biting and stubborn: Absyrtus saith, that the Epieotian Horses, and the Samerican and Dalmatian, although they are stubborn and will not abide the bridle, and besides are base and contemptible, yet they are bold in war and combats, and therefore the Epieotian Horses and the Sioilian despise not, if their qualities and comely parts be apparent in them, although sometime he hath run away from the enemy, as the Poet saith:  
Quamvis saepe fuga versos ille egerit hosts,  
Et patria Epirum referat.—  
Epiria and Chaonia, is also a part of Epirus Alpestrian, although sometimes it be taken for the whole Country of Epirus. The Horses of Chaonia are commended, as Gratius remembreth, writing of the Sicilian Horses, in these verses to this effect, that no man hath presumed to strive with the Chaonians, and the Achaean hand doth not express their deserts:  
— Queis Chaonias contendere contra  
Ausit, vix merita quas signat Achaia palma.  
There are people of Arabia called Erembi, which some call Ichthyophagans, and Troglodytans. Vegetius 
Oppianus.  in the third place commendeth the Frysian Horses for swiftness, and long continuance of course, after the Hunnian, Burgundians. The French Horse is the fame that the Menapians, and S. Hierom writeth, that worldly men are delighted with the French Geldings; but Zachartes Ass loosed from his bands, rejoiceth good men. Lucius Apuleius hath commended the French Beasts, for if the young foal be derived of a generous kind, it is an argument it will prove a Noble Beast.  
The Gelanoian Horses are a kind of base Horses, not fit for war; whether this name proceed of a strange Country, I have no certain knowledge thereof. There is a certain River in Sicilia called Gelas, of which Country, the Horses are of great value and much set by. And also the Gelons are a people of Scythia, who in their flight fight upon Horses, of which Lucanus writeth to this effect;  
Massagetes quo fugit equo, fortesque Geloni: And Virgil,  
Bisaltae quo more solent, acerque Gelonus,  
Cum fugit in Rhodopen, aut in deserta Getarum,  
Et lao concretum cum sanguine potat equino.  
Signifying thus much, that the Massagetes & valiant Gelons fly away upon Horses like the Bisaltans', when they fly into Rhodope, or into the Wilderness of the Gelans, and drink milk mixed with Horse-bloud for hunger and famine: But these fearful Horses are not meet for war. Germania hath greater Horses and hard trotters, whose pace is very hard and troublesome. The Getican Horses run most swiftly. The Horses of the Greeks have good sound broad feet, and of a great body, a comely fine head, their 
Aelianus.  forepart somewhat high of stature, strait and well compacted, and of a well fashioned body, but the joining of their buttocks not so agreeable and answerable to the rest: they are most swift and courageous, yet notwithstanding in all Greece the Thessalian Horses are most esteemed; Nemesianus writeth also of the Greekish Horses: Greece therefore yieldeth choice Horses, and well hoofed. In 
Absyrtus.  Helvetia the Horses are fitted, and very expert in war, and especially the Algecian Horses, which will last and continue a long time.  
In Spain also the Horses are of a great stature of body, well proportioned and strait, having a fine head; the joints of their bodies very well divided, set apart, and ready or flexible, simple and short buttocks, but not very strong and comely. They are strong and able to sustain the undergoing or compassing of journeys; neither are they slender bodied or subject to leanness; but they are nothing nimble for course, as shall appear by the words of the Authors following, neither are they spurred when they are ridden: from their growing even to their middle age, they are pliant, and 
Ruellius.  easy to be handled, afterward they wax wild and biting. The Cappadocian Horse is renowned, the like, or the next triumph or victory have the Spanish Horses in running the ring. Neither doth Sivilia yield Horses inferior for the ring then those: and Africa is accustomed to bring forth the most swift Horses by copulation with the Spanish blood to the use of the saddle.  
Oppianus saith that their Iberian Horses are more excellent, and do so much surpass other Horses in swiftness, how much the Eagle or the winding Hawk in the air, and the Dolphin in the Sea, excelleth other birds and fishes; but they are small, and of little strength, and no courage: although Absyrtus affirmeth (if you read him well) that they are of a great stature of body, they being rid but a little way do lose their swiftness of pace: they are of a comely body; but their hoofs are not hollow or hard.  
The Spanish Horses are desired of great Princes and Peers, and the Magnates, because their opinion 
Camerarius.  is, that they are swift and nimble; and out of Spain they are respected for lightness and elegancy. The judgement of the Ancients for the general breed of Horses, was this; that the greatest Horses are bred from the third Climate, to the end of the sixth; and most of all in Spain: yet we have seen stronger and bigger Horses bred in the seventh Climate, and those more able to endure labour then those that are under the third or fourth climate.  
The Horses of the Celtiberans somewhat a dusty colour: and they change if they be transported into the farther Spain; and the parthian Horses are like them in regard they excel in nimbleness and 
Albertus.  dexterity of running, whereof Martial writeth thus, Videbis altam Liciane Bilbilim, equis & armis nobilem: which Bilbilis is a City of Celtiberia. Of the Callacians and Gennets, we will speak also in the Spanish Horses that are bred in the Calpian Mountain, afterward, when we entreat of the differences of 
Strabo.  Horses according to their degree.  
The Huns bring up their Horses hardly, able to endure cold and hunger, and they have great and crooked heads, staring eyes, straight nostrils, broad chaps, and strong and rough necks, and long manes down to their legs; great ribs, strait backs, bushy tails, strong shanks or legs, small feet, full and wide hoofs, their flanks hollow, and their whole body full of holes. There is no fatness in their haunch or buttocks, they have no strings in their sinews or arteries, and they exceed in length more than in height, having great bellies hanging down, big-boned, and leanness (which is a deformity in other Horses) in these it showeth their stateliness: their courage is moderate and wary, and these are able to endure wounds. These Hunnian Horses elsewhere he calleth them Hunnican Horses, and the same in times past Huns: but they are called now a days Vngarian Horses.  
The Companies or Armies of Huns, wandering up and down with most swift Horses, filled all things with slaughter and terror. They are biting and kicking Horses, as most Pannonicks are, (for they call Pannonia at this day Hungaria) of which there is a Proverb of Malignity sprung up, Non nisi irritati opinione aut offensae metu ferociunt: that is to say; They wax not stern, or rage's not, but either by opinion, or fear of offence, affirming that the Pannonians are very fit for War. There is not 
Vegetius.  any that can hold and constrain or draw the bridles in, or lose them forth, that rideth an Indian Horse when he pranseth and runneth violently, but such a one that hath been trained up from his childhood in the skill of Horses: these men have accustomed to hold them with the bridle, and also to break their wilfulness by snaffles or hits, and those that are well skilled in handling Horses, do compel them from their unruliness, as restrain them within a small circuit. Yet notwithstanding to make this circle and finish it, it requireth the help of hands, and it is a great skill belonging to Horsemen.  
They which are most skilful of this Art, and cunning doers of it, know very well how to bring their course into a circle, whose compass is not to be regarded chiefly when it can bear but two Soldiers fight together at one time. There are among the Indian Psyllans (for there are also other 
Aelianus.  Africks' of that name) Horses bred no bigger than Rams, and they say that in India there are Horses with one horn, of which horn drinking cups may be made, having this virtue in them; that if you put poison into them, and a man drink thereof, it shall not hurt him, because the horn doth drive away or expel the evil or poison. Whereof you shall see more at large in the History of Monocerotes: and Aelianus himself elsewhere, and Philes following him, write the the same thing of a cup made of the horn of an Indian Ass, having one horn.  
The Istrian Horses are of good able feet, very strait, whole backed, and hollow; but swift of course. The moors Horses (saith Oppianus) are most excellent, as well to hold out long 
Oppianus.  courses, as also to endure hard labours: the Lybians next unto these are of a most durable celerity: they are shaped alike, except that the Lybian Horses are big, and of a longer body, having thicker ribs and sides, and their breast is larger before on their crest; they can easily abide the heat of the Sun and daily thirst.  
Africa hath been accustomed to put the most swiftest Horses of the Spanish brood to the use of the saddle: (and Livius saith) in lib 23. that it was a custom to the Numidians, being in battle, to lead two Horses together, and in manner of vauters oftentimes, in the most sharp conflict could leap from the weary Horse to a fresh, (so great was the dexterity of the rider, and the docibility of the beast.) From Tunis of Africa, Massalia, and Numidia, there are also brought very singular Horses, passing for running, which the common people call Barbary Horses. The Massylians (a people of Lybia) have very good Horses, which they govern with a rod without a bridle, from whence Virigil in his fourth of his Aeneidos, calleth them untamed and wild Numides: and Silius saith alslo, the Numides a Nation having no skill of the bridle, do leap up and down, here, and there, and every where:  
Hic passim exultant Numidae gens inscia freni,  
Quis inter geminas per ludum nobilis aures  
Quadrupedem flect it non cedens virga lupatis.  
Also the rod rules the Massylian Horse: the same Nemesianus writeth of those which he calleth Mazacians, (as I have before spoken of the Cappadocian Horses) The Dorcadian Horses although they are of a marvellous swiftness, yet they are inferior to the Lybian Horses in running. The Lybian Mares are taken with a pipe, and by these allurements they are made tame and leave off all wild qualities, and whithersoever the pipe shall allure them, thither they follow, and the Shepherd when he stands, they leave off marching forward; and if he sing more pleasantly, they are so delighted with it, that they cannot hold tears. The Shepherds of these flocks, make their Shepherd's pipe of the tree (called Rhododaphus) the sound whereof delighteth those that go before the herd. Gratius also writeth to this effect;  
Fingit equos Fisis Numidae, etc.—  
Audax & patience operum genus ille: vigebit  
Centum actus spatiis, atque eluctabitur iram,  
Nec magni culius sterilis quodcunque remisit  
Terra sui, tenuesque sitis producere rivi.  
Although the place be not perfect, yet that that is spoken concerning the Numidian and Lybian Horses, is manifested as well by the words of Oppianus before recited, as also by that which Aelianus setteth down for (saith he) I have heard these things touching the Lybian Horses of the men of that Nation, that of all other Horses they are the swiftest, and that they have no sense of their labours, being lank by reason of their slenderness and thinness of their shape, and are wholly of themselves fit to endure their 〈…〉 gence, for their masters give them no meat or fodder, neither doth any man r 〈…〉 the curry comb after they have laboured or traveled: neither do they lay any 〈…〉 for them to lie on, nor 〈◊〉 their hoofs, but so soon as they have ended their 〈…〉 g off th' 〈…〉, they turn them to seen their food, and in like manner the men 〈…〉 with leanness, and all besmeared with filth 〈…〉 do ride on Horses of this sort.  
The Horses and Oxen of 〈…〉 which dwell between Getulia and as, are as ours, that is, having longer lips, (the Interpreters translate it hoofs.) Their Kings take delight in troops of Horses, so that there are numbered to him every year four hundred thousand Colts.  
The Chal 〈…〉 Lybians are before spoken of and the Nasavions we will speak of hereafter. Barbary breedeth very few Horses; but the Arabians which inhabit in the Desert, and the people of Lybia do breed very many, and they do not so much accustom them to journeys and warfare, as to hunting, and feeding them with Camel's milk only twice a day and night, whereby they keep them fine, but very lean, and in the time of grass they turn them out to feed in the field, but they ride not on them.  
The Horses of Massylia are equal with the Lybians. The people of Magnetia have been renowned in feeding and bringing up Horses, and they are very skilful in combat on Horseback (as Lueanus saith.) The Magnetians are famous for Horses, and the Nation of N●taia for Oars: Magnetia is a country of Macedonia, bordering upon Thessaly, so the City and Country of Asia lieth toward Maeandius. Oppianus commendeth the Magnetian Horses. The moors fight often on Horse back with Spears, but their Horses are naked, and their bridles made of rushes.  
The Massylians following the Lybians (for the most part) are furnished after that manner, and they resemble others, having little Horses, both swift, obedient, and easily to be ruled with a rod.  
The collars of their Horses are made of wood or hair, whereby the bridles hang. The principal 
Strabo.  Horses of Barbary are not swift, but in respect they live on fodder, they are more handsome and better in flesh, which they use in eminent danger, when it standeth them upon to escape the rage of their enemies. Thus far I have related the words of Oppianus, touching the nourishing of Horses, among the Lybians, where he showeth that they are all alike, both in shape and other proportion. 
Leo African.  Touching the Nemesian Horses, they are all one with the Maurans and Marusans', (as Strabo witnesseth) calling them nimble and swift kinds amongst the moors.  
The Sicilians are swifter than the moors, and the moors are of a more valiant courage than the Sicilians, or some such like other thing, who are furnished with yellow colours, and show to the eye most shining and splendent, and which is more, they only desire the roaring of a Lion, for which when they come to other wild Beasts by way of hunting, he commendeth them to be excellent: then he saith that the yellow is the best colour.  
In the Country of Mauritania are great store of Lions, and of the Nazacanos we have spoke of before sufficiently. The Median Horses are of exceeding greatness, and the men of that Country are so bewitched with the rich attire and shape of their bodies, and also their Horses being so loose 
Absyrtus.  with superfluity or rankness, that the Horses take delight in their Masters, both in greatness and in fairness of body, and such costly furniture upon their backs, that they seem to perceive their own stature and comeliness. The Medes every year by way of custom pay three thousand Horses. Herodotus also calleth the Nisean Horses the Medes, whereof more shall be spoke afterwards. The Menapians 
Aelianus.  amongst our Countrymen, the only men which I suppose were once called French of Caesar, and the Rugians, (as Warriors) for the most part are in estimation. I also find that the Rugians inhabited that Country which is now called Rugerland, and that Paulus Diaconus remembreth them, lib. 1.  
Touching the affairs of Longobardus, there are that say they departed into Mechelburgia. These are the right off spring of the Germans (saith Althametus), they are counted as Germans, both in language and virtue. Gratius writeth of the Marcibians, saying the Marcibians scarce yield their tough neck to the sword. Virgil also declareth Mycenia to be a Country of most notable Horses: and Gratius commendeth a Horse fit for hunting highly in these verses:  
Consul Penei qualis perfunditur amne  
Thessalus, aut patriae quem conspexere Mycenae  
Glaucum, nempe ingens, nempe ardua fundet in aur as  
Crura, quis Eleas potior lustravit arenas?  
Ne tamen hoc attingat opus, jactantior illi  
Virtus, quam silvas durumque lacessere Martem.  
The Mysian Horses were once great in estimation (as Camerarius writeth▪) Also the Nasamonians are people of Lybia, living as spoilers of the ships in the Syrteses. Of all these Horses before said, the Nisaean Horse is the goodliest, and fittest to carry the body of a King, they are of a passing good shape, an easy pace, and very submissive to the bridle; having a little head, and a long and thick mane, with yellow or brown hairs hanging down on both sides: Armenia is very fit for feeding Horses, wherein is a certain meadow called Hippoboans, by which they make their journey which pass from Persia and Babylon into the Caspian Border, in which place they feed five hundred Mares which belong unto their King.  
The Nisaean Horses (written with Jota and simple Sigma, as Eustathius writeth) are the most excellent and best; some say that they have their generation from Germany, others out of Armenia, but they have a certain kind of shape like the Parthians.  
In India most of their living creatures are far greater than in other places (except Horses) for the Nisaean Horses, do exceed the Indian Horses, (as Herodotus writeth) in his seaventh Book, describing the Persian Horse. Behind the spears (saith be) came ten Horses in most sumptuous furniture, which were Nisaeans, so called, because there is a great field named Nisaeus in the Country of Media, which yieldeth Horses of a great stature. After these followed Jupiter's Chariot drawn with eight Horses, after which Xerxes was ●aryed in a Chariot drawn by Nisaean Horses, and by how much the greater the Lybian Elephant is then the Nisaean Horse, so much the greater are the Nisaean Horses than the Indian (as the same man saith) in his first Book: but the King was about to offer a white Horse, that is of the Nisaean Horses, having a better mark as some expounded.  
There are that say that Nisaeus is a plain of Persis, where the most famous and notable Horses are bred. Some interpret it to the yellow Nisaean Horse, because all the Horses of Nisaean are of this colour. Between Susinax and Bactria, there is a place which the Greeks call [Nisos] in which the most singular fine Horses are bred. There are also that suppose they are had from the red Sea, and all those to be of a yellow colour. Herodotus writing of Nisaeus, maketh it a part of Media. Orpheus also writeth, that there is a place in the red Sea called Nisa. Stephanus also maketh mention of [Nysaean Ped●on] with the Medes, of which people the Horses are so called. Coelius Rhodiginus reproved a certain man which translated the Islandish Horses for the Nisaean Horses. Plutarch saith that Pyrrbus. had an apparition of a Nisaean Horse armed and furnished with a Rider, that Alexander the Great was Captain thereof.  
The Medes have Colts of a most noble kind of Horses, which (as ancient Writers do teach us, and as we ourselves have seen) men when they begin the battle with a fierce encounter are wont to prance valiantly, which are called Nisaean Horses.  
Touching the Paphlagonians, about the education of their Horses, see more among the Venetians: The Parthian Horses are of a large body, courageous, of a gentle kind, and most sound of their feet. Concerning those Horses which have but one eye, commended among the Parthians, and of those which are distinguished by diversity of colours, from those that come forth first, I have spoke already out of Absyrtus, The Armenian and Parthian Horses are of a swifter pace than the Sicilians, and the Iberi swffer then the Parthians, whereof Gratius writeth to this effect:  
Scilicet & Parthis inter sua mollia rura  
Mansit honour: veniat Caudini saxa Taburni,  
Garganumque trucem, aut Ligurinas desuper Alps,  
Ante opus excussis cadet unguibus; & tamen illi  
Est animus fingetque meas se nisus in arts;  
Sed juxta vitium posuit Deus.—  
That is to say, among the Parthians there hath remained honour for their soft Countries; but let him come to the Rocks of Caudmus, Tabernus, and too rough Garga●us, or upon the Ligurian Alps, than he will quickly shake off his hoofs, and make a show of great valiantness. The Horses of the Celtiberians are somewhat white; and if they may be brought into Spain they change their colour. But the Parthians are a like, for they excel all others in nimbleness and dexterity of running: How the Parthians do make their pace easy in the trotters and hard footing Horses, after the manner of Geldings, shall be declared afterwards, for Persia preferreth these Horses above the censure of their patrimonies as well to carry, (having an easy pace) and being of most excellent dignity: As for their pace it is thick and short, and he doth delight and lift up the Rider, being not instructed by art, but effecteth it by nature.  
Amongst these ambling Nags, (called of the Latins among the common sort of Tot●narii) their pace is indifferent, and whereas they are not alike, they are supposed to have something common from both; as it hath been proved: whereof Vegetius writeth in this manner.  
In a short journey they have the more comeliness and grace in going, but when they travel far, they are impatient, stubborn, and unless they be tamed, will be stubborn against the Rider; and that which is a more greater marvel, when they are chafed, they are of a delightful comeliness, their neck turneth in manner of a Bow, that it seemeth to lie on their breast. The Pharsalian Mares evermore bring Foals very like their Sire, and therefore very well so named, Equae probae. We read of the Phasian Horses which receive their name (from the mark or brand of a bird so named) or else because of their excellent beauty and comeliness.  
The Rosean Horses, Varro so nameth of Rosea, which Volatteranus writeth to be most fit for War: 
Coelius.  and this Rosea, otherwise Roscea, Festus saith, that it is a Country in the coasts of the Reatians, so called, because the fields are said to be moist with that dew. The Horses of Sacae, if they happen to throw down their Rider, they forthwith stand still, that they may get up again. Vegetius having commended the Persian Horses saith, that the Armenians and Sapharens do follow next. This Saphirine 
Aelianus.  verily is an Island in the Arabian coast, and the people of Saphiria lie beside Pontus. The Horses of Epirota, Salmarica, and Dalmatia, although they will not abide to be bridled, yet they show that they are warlike by their legs.  
The Sardinian Horses are nimble and fair, but lesser than others. The Sarmatican kind of Horses is feat 
Vegetius.  and well fashioned in this kind, very fit for running, unmixed, having a well set body, a strong head, and a comely neck. Some Horses they call Aetogenes, from a certain mark which they have in their shoulders and colour, which the Sarmatians do take unto themselves as very good, with which they do contend about their cruelty, wherefore they employ them in warlike outrodes, but those that bear the Eagles mark in their buttocks and tail, they are disallowed of them; and they report that they mark them so, because they will not use them, by reason lest they should quickly be destroyed or run into some trouble.  
The Sarmatians when they intend any long journeys, the day before they keep them fasting, giving 
Pliny.  them a little drink, and so they will ride them a hundred and fifty miles continually going. These Horses are very fit for War, and many of them are sound gelded in their tender age, and they say they never lose their teeth. It is a custom of Scythia and Sarmatia to geld their Horses to make them more gentle: they are swift, little, and fierce, but very stubborn and untamed; neither doth Circo, (situate near Sicilia) breed Horses inferior to the Spanish, as Vegetius writeth. The Epirotan and Siculian Horses are not to be despised, if they were well bred and educated, they want not comeliness and good qualities.  
The Siculian Horses are most swift. Lilybaeum is a promontory of Sicilia lying towards Lybia, which a certain verse maketh more plain: but as I understand it is the Three-clift-topt-mountain Aetna, which casteth forth fire, and covereth the carkcase of Enceladus the Giant, lying there under (whereof Oppianus writeth) and some others also. But (saith he) the Armenians and Parthians, have swifter coursers by far, than the Siculians. Now, let us hear Gratius himself, discoursing of the Siculian Horses, as well as of the Lybican.  
Sic & Strymonio facilis tutela Bisaltae,  
Possent Aetneas utinam se ferre per arts.  
Qui ludus Siculis: quid tum si turpia colla,  
Aut tenuis dorso curvatur spina? per illos  
Cantalus Graiis Agragas, victaeque fragosum  
Nebroden liquere ferae. O quantus in armis  
Ille meis, cujus dociles pecuaria foetus  
Sufficient, queis Chaonias contendere contra  
Ausit, vix merita quas signat Achaia palma.  
But as for Gratius, I suspect the place to be unperfect; for Agragas is a Mountain of Sicilla, having a Town situate in the top of it, bearing the same name, where their Ancestors were wont to nourish and bring up the best Horses. There is also in Sicilia a Mountain called Nebrodes, which 
Nebrodon.  some think to be so called by reason of the plenty of Dear, but they have no Author for it, and as for the printed Book of Gratius, I find it expresseth it not so well as Virgil setteth it down, saying, that Agragas was a breeder of most courageous and notable Horses: but yet Servius saith, (according to ●ndarus) that the Agrigentines in times past sent their Horses to the just or combats of Graecia, returning with victory from thence, and we have also read, that in Cappadocia whole troops of Horses have been destroyed. The men of Delpbos by the answer of Apollo got herds and great store of Horses from Agrigentine, and those were excellent. Aristophanes calleth those great Aetnean Horses (Canthari) either of the greatness of the Mountain, or else great Canthars are bred in it, or of the Horses of Aetna, being notable for swiftness and running. The Horses that are bred in Crect and Cappadocia are also most excellent.  
In Greece there are most notable Horses of Thessaly, which Absyrtus saith be the best in all Greece. The words of Gratius the Poet speaking of the Thessalian Horses are before recited. The Mares of Aametus were the most excellent, but as Homer reporteth the Thessalian were before them. The Solitude 
Strabo.  or Wilderness of Arcananus is as commodious to feed Horses, as Thessalia. It is certain that Thessalia excels with Horses, from whence Xerxes is said to have made a combat, that he might try his Horses there where he understood the best breed of Greekish Horses to be, and from whence this proverb arose, Decernatur equa Thessalia (viz.) let the Thessalian Mare be tried by battle, a proverb of excellent worth, because in old time the chiefest praise was of the Thessalian Mares: which is very apparent by the Oracle that was delivered to the Aeginensians. Suidas relateth (but I know not out of what Author) that Thessalia hath excellent Horsemen; Thracia expert shooters; and India light armour: so hath likewise Crect and Caria.  
Erasmus writeth, that Thessalia is most fit to feed Horses, who do far excel the Arcadians and Epidaures, as Strabo witnesseth, lib. 8. Caesar was said (when he was Dictator) to have made the first show among the Romans of the Horses, fight against Bulls, and killing them, whereof Lucanus writeth thus:  
Thessalius sonipes bellis feralibus omen.  
That is to say; the Thessalian Horse is profitable for fence and deadly conflicts. There is also in Thessalia a City (named Pella) from whence I deem the Pellaean Horses are so called of Gratius, yet there 
Textor.  be other places called Pella (as Macedonia and Achaia) whereof Gratius writeth thus:  
Spadices vis Pellaei valuere Cerauni,  
Et tibi devotae magnum pecuaria Cyrrhae  
Phoebe decus nostras agere in sacraria tonsas.  
Which (Cerauni) are Mounts of Epirus, and Cyrrha is a Town of Phocis, situate at the foot of the hill Parnassus, where Apollo Cyrrhaeus was worshipped. The Tyrrheans being excellent warriors, are commended of Oppianus. Out of the Islands of the Tyrrbenian Sea (especially Corsica and Sardinia) there be very short Horses, but they are of good courage, and gentle withal.  
The Thracian Horses are foul and ill shapen, being rough all over their bodies, and having very great shoulders, which in the Greek is named (Calomysten) such a one as will cast down the rider on 
Volatteran.  the ground from off his back, they are crook-backt, or bunched out; or else of divers kinds; and therefore they have an unsure and reeling pace, and their course is very unconstant. Absyrtus saith, the Thracian Horses are the best. The Thuringian Horses are neighbours to Hessis, which Pliny and Volatteranus supposed, are called (Mediterranean Cimbri.)  
There be some that suppose the Venetians to descend from a people of Paphlagonia (called Venetans) which after the destruction of Troy came to these places, and by these they make an argument, conjecturing it to be good, in regard they are wholly employed about breeding Horses, which at this time faileth altogether, but in former days they were very careful to follow their business about the training up of young Mules, whereof Homer writeth. And Dionysius the Tyrant of Sicilia ordained, that the breed of Horses should be fetched from hence, to make warlike combats with them, that among the Grecians the excellency of the Venetian breed should remain, and that a great while after that breed of Horses got the praise. Vuallachus this day is called of the Saxons a gelded Horse, and brought out of that Country, which sometimes was called Dacia. The Lycospa●es and Lycophotians shall be spoken of hereafter.   

Of the choice of good Horses.  
PAlladius adviseth to observe four things in choice of a Stallion Horse, the form or outward 
The members of an eligible Horse.  proportion, the colour, the merit, and the beauty, all which are necessary to be observed in the choice of Colts or elder Horses, that they may be of a generous race, having soft legs, lofty paces, gently treading, such as will lead the way, and be not afraid of any water, bridge, or sudden noises; having a gentle neck, a sharp head, a short belly, a fat back, a dapple colour, nimble ears, thick mane lying on the right side, a double bone descending by his loins, a sounding hoof, and legs that cannot stand still, which Virgil expresseth in these words.  
Nec non & pecori est idem delectus equino.  
Tumodo, quos in sp 〈…〉 statuis summittere gent is,  
Praecipuum jam ind● 〈…〉 impend laborem.  
Continuo pecoris gen●●●s● pullus in arvis▪  
Altius ingreditur, & nulla crura reponit.  
Primus & ire viam, & fluvios tentare min●ces  
Audet, & ignoto sese committere ponti:  
Nec vanos horret crepittus, illa ardua cervix,  
A●g●t●mq●● caput, brevis alvus, obesaque terga  
Luxuriatque toris animosum pectus, honesti  
Spadices glaucique: colour deterrimus albis  
Et gilvo: tum, si qua sonum procul armadedere,  
Star● loco nescit, micat auribus & 〈◊〉 emit artus:  
Collectumque premens volvit sub naribus ignem.  
Densa juba, & dextro jacta recumbit in armo.  
At duplex agitur per lumbos spina, cavatque  
Tellurem, & solido gravites sonat ungula cornu.  
Varro sheweth that at the first foaling of a Colt, a man may observe by certain signs how he will 
Signs to choose a good Colt.  prove when he is in perfection: for if he be cheerful, bold, and not terrified at any strange sight, if he run before the company, be want on, and contend with his equals in course, and overrun them: if he leap over a ditch, go over a bridge, or through water, and being provoked appeareth meek; these are the most true signs of an eligible Colt.  
Also it is to be considered, whether they rise quickly, being stirred from their rest, and run away speedily, if their bodies be great, long, full of muscles, and 〈…〉 arp, having a little head, black eyes, open and wide nostrils, sharp pricked ears, a soft and broad neck, not long, a thick mane curled, and falling on the right side, a broad and full breast, large shoulders, and shoulder-bones, round ribs, a little belly, a double backbone, or at the least not thin, bunchy, and extended; his loins pressed downwards, broad, and well set, little and small stones, a long tail, with curled hair, high, strait and equal legs, round knees, not great, not bending inward; round buttocks, brawny and fleshy thighs, high, hard, hollow, and round hoofs, well set to the crown of their pastern, having veins conspicuous and apparent over all his body. That Colt which at the time of his foaling hath 
Columella. Varro. Albertus. Of the choice of a Horse unbacked or never ridden.  the most highest legs, is likeliest by common reason to prove most able and noble in his age, for of all the joints in the body the knees and legs grow least, and they which have flexible joints in their infancy, will be more nimble and flexible in their age. And thus much for the parts of a Colt. Now, in the next place we must likewise take consideration of a Horse untamed, and ready for the saddle. For the outward parts of his body, saith Xenophon, yield evident signification of his mind, before he be backed.  
Plato willeth that the state of his body be strait, and articulate, his head bony, his cheeks little, his eyes standing out, and not sunk into his head, flaming like blood, looking cruelly if the body be black; but black eyes if the body be white, do argue a gentler and better disposition; short and little ear, the crown of his head greater than the residue, broad nostrils, whereby he not only looketh more terribly, but breatheth more easily; for when one Horse is angry with another, in their rage they are wont to stretch out their nostrils vehemently.  
The beak or snout of a Horse, ought not to stand out like a Swine's, but to bend down a little crooked, the head to be so joined to the neck, as it may bend more commodiously, that is, if the neck be small next to the head, so will the neck stand before the rider, and his eyes appear before his feet: and although he be full of stomach, yet will he never be violent or stiff necked. It ought also to be considered, whether his cheek bones be sharp, tender, or unequal, standing one above another, for their imparity maketh the Horse's neck to be hard and stubborn.  
The backbone above his shoulders higher, commodious to set the saddle upon, and his whole body the better compacted, if the backbone be double, and smooth; for than shall the Rider sit more easily, and the form of the Horse appear more delectable. A large breast showeth his comeliness and strength, making him fit to take longer reaches without doubling of his legs, because in a broad breast the legs stand further asunder: large side or ribs swelling out above the belly, for they show the ability of the Horse both to his food and work, a round even belly, and his loins being broad and short, causeth the forelegs to be lifted up more easily, and the hinder-legs to follow; for the small loins do not only deform, but enfeeble and oppress the Horse, therefore the loins ought to be double, the ribs broad and fleshy, agreeable to the breast and sides, buttocks solid and broad, with a long tail reaching down to the heels of his hinder-legs, Thighs full of sinews, the bones of his legs thick like posts of the whole body, but that thickness ought neither to be of veins nor flesh, for than they are quickly inflamed and wounded, when they travel in rough and sharp wa●s: for if the flesh be cut a little, the commissures part asunder, and causeth the Horse to halt, and above all other things have a regard to his feet, and therein especially to his hoof, for being thick, it is better than being thin, likewise if they be hard, causeth the pastern to stand higher from the ground, for so in their pace the soft and hard parts of the foot do equally sustain one another, and the hard hoof yieldeth a sound like a Cymbal, for the goodness of a Horse appeareth by the sound of his feet.  
Now on the contrary side it is good also to set down the faults and signs of reprobation in Horses, and first of all therefore, a great and fleshy head great tears, narrow nostrils, hollow eyes, a long neck, a mane not hairy, a narrow breast, hollow shoulders, narrow sides, and little fleshy sharp loins, bare ribs, hard and heavy legs, knees not apt to bend, weak thighs, not strong, crooked legs, thin, full fleshy, plain and low hoofs; all these things are to be avoided in the choice of your Horse.   

Of the choice of Stallions and breeding Mares.  
NOw in the next place, let us consider the choice of Horses and Mares appointed for breed and procreation, and we have showed already, that in a Stallion, we are principally to consider the colour, form, merit, and beauty. This Stallion is called in Italy, Rozz●ne; in France, Estalon; in Germany, Ein Springhengst; and in Latin, Admissarius, quia ad generandam sobolem admittitur, because he is sent to beget and engender. The Grecians, Anabates, or Oeheutes. First of all therefore, to begin with 
Of the colour.  the colour: that Horse is best which is of one continued colour, although oftentimes (as Rufus saith) Horses of a despicable colour prove as noble as any other.  
The chief colours are these; bay, white, carnation, golden, russet, mouse-colour, flea-bitten, spotted, pale and black: of all those the black or bay is to be preferred. Opplanus maketh distinction of Horses by their colour in this manner, the grey or bluish spotted is fittest for the hunting of the Hart, the bright bay for the Bear and Leopards, the black with flaming eyes against the Lions. The natural colour of the wild Horses are an ash colour, with a black strake from the head along the back to the tail; but among tame Horses there are many good ones of black white, brown, red, and flea-bitten colour. But yet it is to be remembered, that seldom or never Colts be foaled white, but rather of other colour, degenerating afterward by the increase of their age, for such Horses are more lively, durable, and healthy, than other of their kind, and therefore Plutarch commendeth a white Horse of Sylla for his swiftness of foot and stomach: among all colours, first the 
Varrinus.  black, than the bay, next the white, and last the grey are most commended.  
Camerarius commendeth a certain colour called in Latins, Varius, and may be englished daple grey, because of the divers in-textures of colours, which although many Nations do disallow, yet undoubtedly that colour (saith he) is a sign and argument of a good nature, constituted and builded upon a temperate commixture of humours. Where black, white, and yellow hairs appear, so that the sight of one of these is nothing inferior to the equestrial party coloured comparisons: Among Horses which are divers coloured, they which have stars in their forehead, and one white foot, were most commended; such were the Thracian Horses not admitted in copulation, of which Virgil speaketh in this manner;  
— Thraoius albis  
Portat equus bicolor maculis, vestigia primi  
Alba pedis frontemque ostentans arduus albam.  
Black Horses also which have one russet or swart spot in their faces, or else a black tongue are highly commended for generation, but the pale coloured Horses are no ways to be admitted to cover Mares, because their colour is of no account: and likewise it is seldom seen that the Foal proveth better than the Sire. The bay colour hath been received without exception for the best travellers, for it is supposed, that Baudius (amongst the Latins) is derived of Vadium, quia inter caetera animalia f●rtius vadat: because among other creatures he goeth most surely.  
It is also behoveful that in a Stallion Horse, the mane be of the same colour with the body. Horse-keepers have devised to make their Mares conceive strange colours, for when the Mares would go 
Artificial means to make Mares conceive the best coloured Colts.  to the Horse, they paint a Stallion with divers colours, and so bring him into the sight and presence of the Mare; where they suffer him to stand a good while, until she perfectly conceive in her imagination the true Idea and full impression of those pictures, and then they suffer him to cover her; which being performed, she conceiveth a Foal of those colours: In like manner; Pigeons conceive young ones of divers colours.  
The Germans to mingle the colour of Horses hairs (especially to bring black among white) take the roots of Fearn, and of Sage, and seethe them together in lee, and then wash their Horses all over therewith. For the making of their Horses white, they take that fat which ariseth from the decoction of a moul in an earthen pot, and therewithal anoint the places they would have white, Also they shave off the hairs, and put upon the bald place crude Honey, and badger's grease, which maketh the hairs to arise white: and many other means are used by Horseleeches, as afterward shall be showed. In the old age of a Horse his hair doth naturally change white, above all other beasts that we know, and the reason is, because the brainpan, is a more thin and slender bone, than the greatness of his body would require, which appeareth by this, that receiving a blow in that place, his life is more endangered then by hurting any other meniber, according to the observation of Homer:  
Et quasetae haerent caepiti, lethaleque vulnus  
Praecipue sit equis.—  
And thus much shall suffice for the colour of a Stallion: now followeth the form or outward 
The sorm.  proportion of the body, which ought to be great and solid, his stature answerable to his strength, his sides large, his buttocks round, his breast broad, his whole body full and rough, with knots of muscles, his foot dry and solid, having a high hoof at the heel. The parts of his beauty are 
The beauty of a Stallion.  these, a little and dry head, the skin almost cleaving to the bones, short and pricked ears, great eyes, broad nostrils, a long and large mane and tail, with a solid and fixed rotundity of his hoofs, and such an one, as thrusteth his head deep into the water when he drinketh; his ribs and loins like an Ox's, a smooth and strait back, his haunches or hips long, broad, and fleshy, his legs large, fleshy and dry, the sinews and joynctures thereof great, and not fleshy near the hoofs: that the hinder part of his body be higher than his forepart, like as in a Hart, and this beauty better appeareth in a lean body then in a fat, for fatness covereth many faults; the former parts are thus expressed by Horace:  
Regibus hic mos est ubi equos mercantur, opertos  
Inspiciunt, ne si facies ut saepe decora  
Molli sul●a pede est, emptorem inducat hiantem,  
Quod pulchri clunes, breve quod caput, ard●a cervix.  
If you will make trial of your Stallion, whether he be fit for procreation, Hipparchus teacheth you this experiment: press the genital member with your two fingers, and with locks of Wool draw out his seed, which being so drawn out, if it cleave and hang together, so as it will not be cut nor easily parted, it is a demonstration of a good Stallion; but if it hang not together like birdlime, but easily go asunder like Milk or Whey, such a Horse is not to be admitted to cover your Mares. When Horses be old among other faults, they engender Foals lame in their feet, and therefore they 
The age of a Stallion.  are to be kept, and not to be admitted to copulation nor War; for his rage is like a weak fire among wet stubble, according to these verses:  
— Morbo gravis aut segnior annis  
Deficit, abde domo, nec turpi ignosce senectae.  
Frigidus in venerem senior, frustraque laborem  
Ingrasum trahit: & si quando ad praelia ventum est,  
Vt quondam in stipulis magnus sine viribus ignis,  
Incassum furit.—  
Therefore it behoveth that a Stallion Horse be not under three years old when he covereth a Mare, 
Columella.  and it is best for him to begin at five, for so he will endure in generation, not only till he be twenty year old, but also to thirty or forty years, as in some Countries hath been often proved. They are not to be admitted to cover above fifteen in one year at the most, and a young Horse not above ten or twelve in one year; the residue may be suffered with observation of their strength and nature.  
The King of Babylon beside his Horses for war had eight hundred Stallions, which were admitted to cover six thousand Mares, so that every one had twenty a piece; there is also a place in Syria 
Palladius.  near Apamia, where in one plot of ground were nourished thirty thousand Mares, and three thousand Stallions (as Coelius saith) so that every Stallion had an hundred Mares to cover (in that place) which number exceedeth the proportion of nature. It is also to be remembered, that Stallions are to be separated from Mares all the year long, except at the time of procreation, and then also he must be largely fed according to these verses:  
His animadversis, instant sub tempus, & omnes  
Impendunt curas denso distendere pingui,  
Quem legere ducem, & pecori duxere maritum:  
Florentesque secant herbas, fluviosque ministrant,  
Farraque: ne blando nequeant superesse labori:  
Invalidique patrum referant jejunia nati:  
Ipsa autem macie tenuant armenta volentes.  
Atque ubi concubitus primos jam nota voluptas  
Sollicitat, frondesque negant, & fontibus arcent.  
Saepe etiam cursu quatiunt, & Sole fatigant:  
Cum graviter tunsis gemit area frugibus: & cum  
Surgentem ad Zephyrum paleae jactantur inanes.  
Hoc faciunt, nimio ne luxu ob●usior usus  
Sit genitali arvo, & sulcos oblimet inertes,  
Sed rapiat sitiens Venerem, interiusque recondat.  
It is also to be observed, that the males which are designed for procreation be not over much laboured, 
Absyrtus.  for than he will be the more weak for generation, nor yet suffered to be too idle, for then a certain phlegmy humour is increased in them, which likewise disableth them in copulation; and thus much for the males.  
Almost all the same things which have been said of the male, belong to the female, except the belly 
The choice of Mares.  of the female aught to be greater; but if there be any white speckles or spots in the eyes of the female, such as are not contracted by accident, but breed in them by nature, such a one is refused for breed; for an Horse born of such a Mare, when he cometh to be old, will likewise be affected with the same blindness; but if it be a female, by reason of her yearly purgation, she may peradventure avoid that mischief.  
It behooveth therefore that the Mares appointed for race, be well compacted, of a decent quality, being fair and beautiful to look upon, the belly and loins being great, in age not under three nor above ten years old.  
Concerning their admission to generation, it is to be remembered, that the Latins have a proper 
The copulation of Horses and Mares.  term to signify the appetite of the female to the male, which they call, Equire, that is, Horsing, and they continue in that lust sixty days together; the signs whereof are these, They forsake their company, running not toward the East and West, but the contrary, to the North and South: neither permit they any body to come near them, until they either be wearied or meet with the male, and if they meet with a female like themselves, they join near to her, and seem to rejoice at her society, lifting up the tail, changing of the voice, and sending forth of her secrets, a certain thin humour, somewhat like the seed of a Horse, which is called Hippomanes.  
They also make water more often then at other times, so that among all the females in the world, there is none, beside a Woman, that is more greedy of procreation than a Mare, because they want a 
Aristotle. Albertus.  menstruous purgation, and yet eat abundance of meat, which Virgil expresseth, setting down their unlimitable rage, which carrieth them over Mountains and Rivers, in the time of this fury.  
Scilicet ante omnes furor est insignis equarum,  
Et mentem Venus ipsa dedit, quo tempore Glauci  
Potniades malis membra absumpsere quadrigae.  
Illas ducit amor trans Gargara, transque sonantem  
Ascanium, superant montes & flumina tranant.  
Also at that time, their genital hangeth forth more than at other times, but if their manes be shorn off, their lust is extinguished. It is reported also by Columella that in Spain, in the Mountain Tegro which reacheth into Portugal upon the Ocean, there be Mares which rage so far in lust, that by their ardent desire of copulation they conceive by the South-west wind, without the company of a Horse, (even as Hens do lay eggs being not troad by a Cock) which are called Hypenemia, but those foals live not till they be above three year old. And it is the property of these Mares (saith Avicen) by kicking against the wind with their hinder legs, to open their own womb, and to receive in that delectable air, wherewithal they are satisfied.  
Also he saith, that he heard of an old man, which was born in the Isle of Pealtupha, that the Mares thereof never cease running, from the one end of the Island to the other, when the rage of their lust is upon them; which thing is elegantly described by a Poet, how they turn themselves to the West, standing upon the rocks, and there draw in the cold air, which oftentimes maketh them conceive, wondering that they conceive not rather by the East sunrising or South, then by the Westerly wind bordering upon the North; the Poet's words are these:  
Continuoque avidis ubi subdita flamma medullis,  
Vere magis (quia ver● calor redit ossibus) illa  
Ore omnes versae in Zephyrum, stant rupibus altis  
Exceptantque leves auras: & saepe sine ullis  
Conjugiis vento gravidae (mirabile dictu)  
Saxa per, & scopulos, & depressas convalles  
Diffugiunt, non Eure tuos neque Solis ad ortus:  
In Boream Caurumque aut unde nigerrimus austere  
Nascitur, & pluvis contristat frigore coelum.  
Sometimes Horses and Mares admit copulation at two year old, but those foals never prove excellent, but at three year old or thirty months, they suffer conjunction safely and with profit, because they cease to lose their teeth. They continue in their generation, bearing every second year, the male until he be thirty year old, and the female as long as she liveth; but the male engendereth 
Pliny.  yearly: And it is reported of a Horse in Opus, that covered a Mare after he was forty year old, being only holp up and down from the Mare.  
Pliny, Oppianus, Aelianus, and Aristotle do confidently affirm, that when the King of Scythia had all 
A history of a stallion to his own dam.  his generous breed of Horses destroyed by a pestilence (except one of his best Mares and a Stallion which was a Foal of that Mares) being desirous to continue the breed, caused his Horsekeeper to put the Son and the Mother together, but the Horse refused copulation with his own Parent. Afterward the Horsekeeper covered the Mare with artificial skins, and likewise dressed the Horse in such manner, as one could not know the other, whereupon being brought together the second time, the Stallion covered his own Mother: Afterward the Horsekeeper discovered them, the one to the other, whereby they knew the fraud, and grew guilty in themselves of incestuous commixtion: Whereupon they took no other revenge upon themselves, but ran to the top of an high rock, and there successively threw down themselves, one after another, so ending their miserable days, and preventing their Master's hopes; to teach all mankind that they ought not to seek to thrive by sins against nature: the like is before rehearsed of a male Camel.  
The very like story is reported of a Horse in the coasts of Rea, yet this is not held to be general: for beasts (as Aristotle saith) do promiscuously cover one another; the Father the Daughter, the Son the Mother, the Brother the Sister, and this maketh them to be perfect beasts; and the stories before recited may be true, yet are they extraordinary: otherwise the common rule of Ovid remaineth true, That it is not a filthy thing for beasts to observe no degrees of nature.  
— Coeunt animalia nullo  
Caetera delectu, nec habetur turpe juvencae  
Ferre patrem tergo, fit equo jua filia conjux.  
The best time of the year for the joining of Horses and Mares for copulation, is from the vernal aequinoctial to the Summer solstice, because then the Colts which are soled in due time, have the green herbs and all the warm weather for the succour of their infancy: and if the Mare (after she have been once covered) refuse the male, let her rest ten days, and then bring her to the male again; if she refuse the second time, you may take it for granted, that she is filled already. Wherefore seeing it is known certainly that a Mare goeth twelve months with young, it is an easy matter so to order the time of her copulation, that her foal may always be delivered in a warm and seasonable time of the year; for which cause there is an invention for stirring up of the lust both in the male and female: the Hymenaean shepherds, by the sweetness of songs upon their pipes, stirred up their Horses and Mares to copulation, but the more assured way is, to follow the direction of Columella and Absyrtus, to provoke them by natural means, like as Bulls and Kine.  
And first of all for the male, give him the tail of a Hart burned, mingled with wine, and 
The means to procure Horses to copulation.  anoint therewithal his stones and genital member, and so shall the dull Stallion be more prone to venery; also there is a kind of Satyrium, which they give to them in drink, or the powder of a Horse's stones: likewise if the female refuse, take shrimps beaten soft with water (as thick as hone) therewithal touch the nature of the Mare in her purgation, and afterwards hold it to her nose; or else take Hens dung mixed with resin and Turpentine, and anoint the secrets of the Mare, which shall so far increase her lust, as it cureth the lothsomeness better than the shrimps, and increaseth lust. But you must regard, that no lean and ill favoured Mare be anointed, because the Horse is quickly wearied from his lust, and so delighteth only to be tickled therewith without doing any thing.  
Other again do first of all bring some vulgar Horse to the Mare, who provoketh and stirreth her to lust, and when he is near the very fact of filling her, they lead her away to a more generous Stallion, to be covered by him: And so if none of these means do prevail with her, they do rub her secrets with a Nettle, and that causeth her to suffer the Horse to enter.  
Democritus also saith that it is in our power to cause our Horses to bring forth males or females; 
To engender a male or female  for if we suffer them to couple when the North wind bloweth, or the third day before the full Moon, or bind his left stone, he shall get a male; but if when the South wind bloweth, or three days after the full Moon, or bind the right stone of the Horse, it will prove a female.  
Also if at the time of copulation, the Horse leap off from the Mare on the right side, it is a token it will be a male, but if on the left side, it will be a female. Carnal copulation is most acceptable to Horses, and less grievous unto them then to Neat, for there is no kind (man only excepted) that is so venereous and nimble in generation as is a Horse or Mare.  
The males know their females with whom they live, although they have been but a few days together; and if strange females fall into their company, they expel them away by biting, feeding single and alone with their female by themselves; but if any male or other stone Horse come within their walk, then presently they make force at him; if their female stir from them, they restrain her by biting: and in this time of their rage, they neither regard the rider, nor their adversary, nor the bridle, nor cruel stripes, nor steep hills, nor rocks, nor caves of the earth, if they wind the amorous savour of their fellows; according to the saying of Virgil in these Verses;  
Nun vides, ut tota tremor pertentet equorum.  
Corpora, si tantum notas odor at●ulit auras?  
Ac neque e●s jam frena viram, nec verbeta ●●va,  
Non secpuli, ●upesque cavae, atque objecta retardam  
Flumina, correptos unda torquentia montes.  
It hath been also received, that a barren Mare shall conceive if you take a bunch of leeks bruised small and put into a cup of Wine and twelve French flies called Cantharideses in water, put them two days together into the genital of a Mare, like a clyster, and afterwards put her to a Horse anointing her secrets with the said ointment two several times, when the Horse leaps down from her; or else they take Niter, Sparrows dung, resin, and Turpentine, thrusting the same into the Mares genital, whereby it hath been proved, that fecundity oftentimes followed.  
Also some use Siler of the Mountains to procure conception in Mares and Cows, and the true sign of conception is, when their nature (that is) the fluent humour out of their secre s ceaseth for a month, or two, or three: and Pliny saith, that when a Mare is filled, she changeth her colour, and looketh more red, which is to be understood not of her hair, but of her skin, lips and eyes, her hair standing more full than before. Then let them be separated from the males, exempting 
The ordering of a Mare with foal. Varro. Palladius.  them from moist places, cold and labour, for all these are enemies to her foaling, and cause abortment.  
Likewise they must not have too much meat nor too little, but only a temperate diet, and soft lodging, their better ordering is elegantly described in Virgil, by these Verses.  
Non illas gravibus quisquam juga ducere plaustris,  
Non saltu superare viam sit passus, & acri  
Carpere prata fuga: fluviosque innare rapaces.  
Salribus in vacuis pascant: & plena secundum  
Flumina, muscus ubi & viridissima gramine ripa,  
Speluncaeque tegant: & saxea procubet umbra.  
This is most certain, that if a Woman in her flowers, touch a Mare with foal (or sometime do but see her) it causeth to cast her foal, if that purgation be the first after her Virginity: In like manner if they smell of the snuff of a Candle, or eat Buckmast or Gentian. The Egyptians when they will 
Orus.  describe a Woman suffering abortment, they picture a Mare treading upon a Wolf, for if a Mare kick at a Wolf, or tread where a Wolf hath troad, she casteth her foal: If an Ass cover a Mare which a Horse hath formerly filled, there followeth abortment; but if a Horse cover a Mare which an Ass hath formerly filled, there followeth no abortment, because the Horse's seed is hotter than the Asses. If a Mare be sick of abortment or foaling, Polypody mingled with warm water given her in a horn, is a present remedy.  
The Scythians when they perceive their Mares to be quick with foal, they ride upon them, holding 
Aristotle. The time of their going with young.  opinion that thereby they cast forth their foals with less pain and difficulty. They carry their young one in their wombs, as hath been already said, twelve months, but sometimes they come at eleven months and ten days, and those are commonly males, for the males are sooner perfected in the womb than the females, and commonly the females are foaled at twelve months and ten days, and those which tarry longer are unprofitable and not worth education. A Mare is most easily delivered of her young among other beasts, and beareth most commonly but one at a time, yet it hath been seen that twins hath proceeded from her. At the time of her delivery, she hath 
Aristotle.  less purgation of blood, than so great a mould of body can afford, and when she hath foaled, she devoureth her seconds, and also a thing that cleaveth to her foals forehead, being a piece of black flesh called Hippomanes, neither doth she suffer her young one to suck until she have eaten that, for by smelling thereunto, the young and old Horses, or other of that kind would fall mad: and this thing have the impostors of the world, used for a Philtre or amorous cup, to draw women to love them, Virgil speaketh thus of it;  
Quaeritur & nascentis Equi de fronte tevulsus  
Et matris prareptus amor—  
And again;  
Hino demum Hippomanes vero quod nomine dicunt  
pastors, lentum distillat ab inguinevirus  
Hippomanes, quod saepe malae legerenovercae,  
Miscueruntque berbas & non innoxia verba.  
This poison made into a Candle (Anaxilaus saith) in the burning thereof, there shall be a presentation of many monstrons' Horses-heads. There is very great poison contained in this Hippomanes, for the Arcadian Phormis made a Horse of brass at Olympia, & put Hippomanes into the same, and if the Horses at any time seen this Brazen Horse, they were so far enraged with lust. that no halters or bands could hold them, but breaking all, run and leapt upon the said Brazen horse, and although it wanted a tail, yet would they forsake any beautiful Mare, and run to cover it; neither when they came unto it, and found it by their heels to be sounding and hard brass, would not they despair of copulation, but more and more, with noise of mouth, rage, and endeavour of body, labour to leap upon the same, although the slippery brass gave them no admission or stay of abode upon the back of that substance, neither could they be drawn from the said Brazen Image, iuntill by the great strength and cruel stripes of the riders they were forcibly driven away.  
Some think this little piece of flesh to cleave to the forehead, others to the loins, and many to the genitals; but howsoever it is an unspeakable part of God's providence, to make the Mare's belly a sepulchre for that poison; for if it should remain in the males as in the females the whole race of Horses would utterly perish and be destroyed through rage of lust, for which cause the keepers and breeders of Horses do diligently observe the time of their Mares foaling, and instantly cut off the same from the Colt, reserving it in the hoof of a Mare, to procure the Stallions to carnal copulation, and the Colt, from which they cut this piece of flesh, they sacrificed it, for it is manifest saith Aelianus, that the Mare will never love that foal, from whence she hath not eaten and consumed this piece of flesh.  
And this poison is not only powerful in brute beasts, but also in reasonable men, for if at any time by chance or ignorantly they taste hereof, they likewise fall to be so mad and praecipitate in lust, raging both with gestures and voice, that they cast their lustful eyes upon every kind of Women attempting wheresoever they meet them to ravish or engender with him: and besides because of this oppression of their mind, their body consumeth and fadeth away: for three days after the Colt is soled he can hardly touch the ground with his head. It is not good to touch them, for they are harmed by often handling, only it is profitable, that it be suffered with the dam in some warm and large stable, so as neither it be vexed with cold nor in danger to be oppressed by the Mare through want of room. Also their hoofs must be looked unto, lest their dung sticking unto them burn them, afterward when it waxeth stronger, turn him out into the field with his dam, lest the Mare over-mourn herself for want of her foal, for such beasts love their young ones exceedingly.  
After three days let the Mare be exercised and rid up and down, but with such a pace as the foal may follow her, for that shall amend and increase her milk. If the Colt have soft hoofs, it will make him run more speedily upon the hard ground, or else lay little stones under their feet, for by such means their hoofs are hardened, and if that prevail not, take Swine's grease, and Brimstone never burned, and the stalks of Garlic bruised and mingled all together, and therewithal anoint the hoofs.  
The Mountains also are good for the breeding of Colts, for two causes, first for that in those places their hoofs are hardened; and secondly by their continual ascending and descending, their bodies are better prepared for enduring of labour. And thus much may suffice for the educating and nursing of foals.  
For their weaning observe this rule, first separate them from their dams twenty four hours together, in the next morning let them be admitted to suck their belly full, and then removed to be never more suckled: at five month's old begin to teach them to eat bread or hay, and at a year old give them Barley and Bran, and at two years old, wean them utterly.   

Of handling, taming, or breaking of Horses.  
THey which are appointed to break Horses are called by the Grecians, Eporedicae, Hippodami, and Hippocomi; the Latins, Equi ones, Arulatores, and Cociones; in Italian, lo Rozone. Absyrtus is of opinion that foals are to be used to hand, and to be begun to be tamed at 18 months old, not to be backed but only tied by the head in a halter to a rack or manger, so that it may not be terrified for any extraordinary noise, for which cause they use them to brakes, but the best time is at three years old, as Cresce 〈…〉 ensis teacheth in many Chapters, wherefore when they begin to be handled, let him touch the rough parts of his body, as the mane and other places, wherein the Horse taketh delight to be handled: neither let him be over severe and Tyrannous, and seek to overcome the beast by stripes, but as Cicero saith, by fair means, or by hunger and famine.  
Some have used to handle them sucking, and to hang up in their presence bits and bridles, that so by the sight and hearing the gingling thereof in their ears, they might grow more familiar. And when they came to hand to lay upon their backs a little boy flat on his belly; and afterward to make him sit upon him formally, holding him by the head, and this they do at three year old, but commit him to no labour until he be four year old, yet domestical and small Horses for ordinary use are tamed at two year old, and the best time for the effecting hereof, is in the month of March.  
It is also good in riding of a young Horse to light often, and to get up again, then let him bring him home and use him to the stable, the bottom whereof, is good to be paved with round stones, or else planks of Oak, strewing litter upon it when he lieth down, that so he may lie soft and stand hard. It is also good to be regarded, that the planks be so laid, as the Urine may continually run off from them, having a little close ditch to receive it, that so the Horses feet may not be hurt thereby, and a good Master of Horses must oftentimes go into his stable, that so he may observe the usage of this beast. The manger also aught to be kept continually clean for the receiving of his provender, that so no filth or noisome thing be mingled therewith: there ought also to be partitions in it, that so every beast may eat his own allowance, for greedy Horses do not only speedily raven up their own meat, but also rob their fellows. Others again have such weak stomaches that they are offended with the breath of their fellows, and will not eat except they eat alone.  
The rack also is to be placed according to their stature, that so their throat may not be too much extended, by reaching high, nor their eyes or head troubled, because it is placed too low. There ought also to be much light in the stable, lest the beast accustomed to darkness, be offended at the Sun light, and wink over much, being not able to endure the beams when he is led abroad; but yet the stable must be warm and not hot; for although heat do preserve fatness, yet it bringeth indigestion and hurteth a Horse's nature, therefore in the Winter time the stable must be so ordered, as the beast may not be offended or fall into diseases by overmuch heat or sudden cold. In the Summer time let them lodge both night and day in the open air. 
Vegetius.   
This also in stabling of your Horses must be avoided, namely, the sties of Swine; for the stink, the breath, the gruntling of Hogs, is abominable for Horses, and nature hath framed no sympathy or concord betwixt the noble and courageous spirit of a Horse, and the beastly sluggish condition of a Swine. Remove also far away from your Horse's stables all kind of fowl, which were wont to haunt those places to gather up the remnant grains of their provender, leaving behind them their little feathers, which if the Horse lick up in his meat, stick in his throat, or else their excrements which procureth the looseness of his belly.  
It must also be regarded, that the stable must be kept neat, sweet, and clean, so as in absence of the Horse, it may not lie like a place for Swine. The instruments also, and implements thereof, such as 
Camerarius.  are the Horse clothes, the Currycombs, the Mane-combs, Saddles and Bridles, be disposed and hung up in order behind the Horse, so as it may neither trouble him eating or lying, nor yet give him occasion to gnaw, eat, and devour them to their own damage or hurt, for such is the nature of some wanton Horses, to pull asunder and destroy whatsoever they can reach.  
They are therefore oftentimes to be exercised and backed, and principally to be kept in a good diet, for want of food dejecteth the spirit of the noblest Horse, and also maketh the mean Horse to be of no use; but on the contrary a good diet doth not only make a mean Horse to be serviceable, but also continue the worth and value of the beast: which thing Poets considered, when they feigned that Arion the Horse of Neptune and some others were made by Ceres the Goddess of Corn, which any mean witted man may interpret to signify, that by abundance of provender the nature of Horses was so far advanced above ordinary, that like the Sons of the Gods they perform incredible things: whether therefore they eat chaff, or hay, or grass, or grain, according to the diversities of Countries, let it be wholesome, clean, fresh, and sweet, without dust, gravel, mustiness, or evil smell.  
In the morning give them Barley or provender, a little at a time in distinct or several portions, twice or thrice one after another, so as he may chew and eke digest it throughly, otherwise if he raven it in, as he will do having much at a time, he rendereth it in his dung whole and not digested. About three hours after, he hath eaten his provender, give him a little of hay, and three hours after that, his dinners allowance of grain, as in the morning, and afterwards about two or three a clock hay again, and then some drink; last of all give him his allowance of provender for supper, with a bottle or two of hay, which ought to be more plentiful than the former servings: and yet these rules are not to be understood as though they might not be altered, for the times prefixed may be prevented if occasion require. Their best provender is Oats and Barley, yet Barley engendereth the thinner and better blood, and therefore it is to be preferred, only the measure of the provender is left to the discretion of the Horsekeeper, and there is no meat more wholesome for a Horse, than Barley and Chaff; because it will make him full of life, and also able to endure labour, yet not over fat.  
In England in many places they give their Horse's bread made of Fitches, Beans, and Pease. When one is to make a journey on horseback, let him not give his Horse too much provender the noon before, but so much the more hay, and bread steeped in wine, and also let him serve him sooner at night then ordinary, that so the beast may take the more rest. There be which refuse to give Horses wet provender or steeped bread, because they conceive that it will breed in them loathsomeness of meat; but the truth is, a reasonable Horsekeeper preventeth that mischief; and besides, the meat of a Horse is altogether so dry, that the beast himself is endangered to be sick of that disease; and therefore it is as safe to give him moistened food sometimes, as well as to give him bread mingled with salt.  
When a Horse is weary or sweateth, let him not drink nor eat provender, but after he is walked 
Camerarius.  a little while, give him hay, first of all covering him with a large cloth, and remember, that hay is not to be cast before a Horse, as it is out of the reek, but first of all it must be pulled, and shaken betwixt the hands, for the avoiding of dust and other filth. Restrain the Horse as much as you may from eating the litter under his feet, for even the best meat so defiled is unwholesome. It is also good sometimes to suffer him to pick up his meat on the ground betwixt his forelegs, that will make his neck to grow thinner, leaner and more comely. Let his neck be fast bound in the stable with a Leathern collar, and bind with a manicle his fore-leg to the hinder-leg on the contrary side, and so shall his be preserved in more health, because they cannot move out of their place but with difficulty.  
Concerning the drink of Horses, something more is to be added in this place, and namely brackish and troubled water, such as runneth softly, as in great ponds, is fittest for Horses, because that water, being hot and thick nourisheth better, but the swift Water is colder, and therefore 
Russius.  more unwholesome, but in hot times (as in Summer) the sweet and clearer water is more convenient if custom be not against it. And because a Horse (except he drink freely) can never be fat, let his mouth oftentimes be washed within with Salt and Wine, and that will make him eat and drink more liberally: and yet the running water is more wholesome for Horses, because whatsoever is moveably fluent, is less subject to poison then that which standeth still; but if a Horse sweat or be weary, it is not safe to let him drink any thing, except he first stale, for in such cases followeth distension. And it is better to turn or lead forth your Horse to water, then to bring it unto them. And if at any time necessity cause this to be done, then let the Water be very clear and fresh.  
His stable or lodging ought to be ordered, as neither it offend him by cold in Winter, nor yet through heat in Summer, for both these extremities are pernicious: and therefore when the weather is extreme cold, then must the Horses back and belly be covered with a cloth; and when on the contrary it exceedeth in heat, then must his litter be taken away. Also in heat he must be covered with linen to avoid flies, and in cold with woollen to help nature: likewise it is good toward night to pick, cleanse, and open his hoofs, with some artificial instrument, and to thrust into the hollow Cowdung, or in defect thereof Horse-dung with a little straw, that so he may not shake it out again: but this is not good to be done every day, but rather every second day, and it is good to mingle therewith suet or grease, or else a new laid Egg with warm ashes. In ancient time they used not to shoe their Horses with iron, until the days of Catulius, who remembreth this custom, saying.  
Ferream ut soleam tenaci in voragine mula:  
So that it seemeth that this devise was first of all invented for Mules. The Horseshoes ought to be round like his feet, and not heavy, lest the Horse's nimbleness be thereby hindered; and great care must be had in nailing or setting them on, lest the tender and fleshy part of the foot be thereby pierced.  
Another charge of a Horsekeeper is to keep his Horse's lips soft, tender, and gentle, so as he 
Pollux.  may more sensibly feel his bit: and for this cause let him often rub them with his hands and warm water, and if need require with oil also: and in handling of a Horse this must be observed for a general rule, That neither he come to the Horse right before his face, nor behind his tail, because both these are dangerous to the rider; lest by his heels or mouth he harm him, but on his side he may safely set upon him or handle his Horse, and when he leadeth him, he must likewise go on his side.  
Likewise good and painful dressing of Horses is no small means to retain him in sound and perfect health; and therefore he must often be touched with the Currycomb, and afterward with a handful of straw, so as the hand may follow the stroke to lay the hair smooth: and their fashion was in old time to brush over their Horses with a little linen instrument made like a sword, whereby they excusse all dust from the beast: and herein it is wisdom to begin at the head and mane, and so to descend to other parts, and to touch the Horses back gently: he may wash the head and mane because it being so bony, it is dangerous lest the comb offend and grieve the beast, except it be laid on very tenderly, but it is not good to wash the legs, because daily washing loftneth the hoof by sliding down of the water, and therefore it is sufficient only to struck them down with his hands.  
The nether part also of the belly is not to be kept over clean, for the more it is cleansed with water, 
Camerarius.  the more is the Horse pained therein: when a Horse is dressed, it is good to bring him out of the stable, that so in the open air he may be tied in a longer halter, and seem to be at liberty, whereby he shall be brought to more cleanness and tractable gentleness, standing upon some smooth stones, till all the dust and loose hairs both by the Comb and Brush be driven away, and in the mean time the stable be emptied, and this is to be performed before the Horses watering. You must also regard the skin wherein the Horse's yard runneth be kept clean, for if it be stopped it hindereth urine, and maketh the Horse sick, and when your Horse is in dressing, let him have before him no manner of meat either of hay or provender.  
Let them be led to the Water twice a day, and wash therein both legs and belly, except in the Winter time, wherein it is not safe to wet the Beast so often: and if there be in them any appearance of sickness and infirmity, or if you have any purpose to give unto them any kind of medicine, then must you altogether forbear to water them. Some use to wash their Horse's legs with warm 
Vegetius.  wine-lees to refresh their joints and sinews after hard journeys, which custom seemeth very allowable: other use in stead thereof warm dish-water out of the kitchen, and the backs they wash with cold water and salt.  
Underneath their tails, and near their yards, you shall find them in the Summer time to be much annoyed with flies, and therefore it is a needful part of the Horse-keepers watchfulness to look in those places and drive them away, for so his charge will take the better rest.  
And evermore there must be nourished a mutual benevolence betwixt the Horse and Horsekeeper, so as the Beast may delight in the presence and person of his attendant; and for this cause he may be kept from hunger, wet litter, cold in the Winter, and flies in the Summer: and furthermore a diligent caution must be had, that the Beast be not provoked through overmuch severity, for if the Horse by his keeper's violence be often driven to his rack and manger to avoid stripes, either he hurteth his shoulders or legs by his own weight or force, or else groweth into a trembling at the presence of a man, and so never yieldeth any loving obedience; or else falleth into some furious and unreclaimable evil qualities. The Master therefore ought often to enter into his stable, and take a view of his Horse's usage, whereby the Beast will quickly take notice of him, especially if he have but one, for it is a great folly and piece of ill husbandry to trust Servants and not to oversee them. Cato was wont to say, Frons occipitio prior: that is, as the forehead is before the nape of the neck; meaning thereby that nature hath set him highest and foremost, which should not hide himself, but take his place upon him and discharge it, for it is not safe or any part of wisdom, to see by another man's eyes, or work altogether by Deputies.  
Men must also be afraid of lending their Horses, for the Germans have a pretty proverb, that they will not trust their wives at great feasts out of their sight, for commonly they learn some evil fashion or other more than they had before; and so much more Horses (after lending) return home again to their Masters with alteration of strength and quality.   

Of adorning and furnishing Horses.  
I Cannot approve them that cut off their Horse's tail or foretop; one received beginning 
The furniture of a Horse and his trimming.  from an ignorant persuasion of increasing the strength of the Horses back, and the other from an imagined comeliness, by trimming it with ribben or some devised knot, or that it hindered the Horse's sight. In the first the Beast is wronged and deprived of his help against the flies, and decency of his hinder parts; and in the second nature accused, for not adorning the Horse's forehead with more gaudy and variable coloured hairs, and providing a bunch of hair to weaken his eyes; but neither of these are tolerable, for a wise man once to imagine, and therefore I will not spend any more time to confute this vain adorning of Horses.  
Let the horsekeeper take heed that he harm not the Beast when he putteth on his Bridle, for a little negligence quickly bringeth a great offence, by touching, wring, and oppressing any tender part in the Horse's head or mouth. He must always put on his Bridle on the left side, and if the Horse of his own accord do not open his mouth to the bit, then must he gently open his mouth with one finger, and so put it upon him; and if by that means he open not his mouth, then press or wring his lip upon his great canine tooth, which thing causeth any Horse to open his mouth.  
Also it must be regarded that the Horse in leading be not drawn after you, for so will he be made hard headed, unwilling to follow. Again his Cheeks must not be pinched by the Bridle, left the skin grow senseless; and also it must not hang long or lose in his mouth, for so he will be always biting his bit, and give less obedience to his Rider.  
Camerarius writeth that he hath seen some put Salt upon their bits, whereof the Horse licking or tasting, became more willing to take it into his mouth; and for the better performance hereof, it is necessary to observe by often trial, what kind or fashioned bit best beseemeth and fitteth the Horse's mouth, and finding it, keep him thereunto continually: and when it is put on, neither wring his Cheeks, or let him roll it betwixt his teeth.  
The Saddle also must be so fastened to his back, as that it may not turn or roll upon the same; wherefore he which layeth it thereupon, must come on the left side, and gently without violence or noise, set it upon the Beast; so that neither girths, peytril, sturrops, trappings, or crupyard, fall betwixt the Back and Saddle, neither covering therewith the Horses wither, nor yet touching his hips or loins.  
First of all let the peytrill on the breast be buckled, than the girths in order near the forelegs, not upon the belly, for upon the belly they will be sliding off, and that is against the rules of riding; for Bene equitant qui bene cingunt; that is to say, they ride well which bind fast: and this aught to be done in an open place, where both the Rider and the Horse may have more liberty: wherewithal a generous and great stomached Beast is much delighted: neither must he be tied or drawn too hard till the Rider be seated. Look also often to the girths, that they wring not the sides, or pull off the skin.   

Of Riding and sitting on Horseback.  
WHen you are to get up and mount on Horseback, take hold on the lower part of the Bridle near the Bit, with the left hand, with such a distance as may both keep him from rising, nor give him offence, if you take advantage to get into the Saddle, and with the right hand take the reins on the top of the shoulders and the mane, and so hold them, as you give no check to the Horse's mouth in mounting: there are other rules for this among Riders, wherewithal I will not meddle, only it is good to use your Horse to backing both saddled and bare, as well from the plain ground, as from blocks, and risings invented for the ease of man.  
Therefore before you go to Horseback, first struck your Horse, and make much of him with gentle words, or other convenient sound which the Horse understandeth, and so will he stand more willingly till you be on his back: for this thing there is in Plutarch an excellent story of Alexander the great, when Bucephalus was first of all presented to his Father King Philip, by a Thessalian, called Philonix: For when the King was persuaded to go forth into the field to try the qualities of this beast, which was so highly commended for rare parts, and valued at such a price, as none but a King might yield for him, than the Horse began to snort, and kick, and to admit no man to come unto him within the length of the rains, but kept aloft like a wild and untamed Horse; yielding no obedience to voice or other signs of the Riders: whereat the King fell exceeding angry, and bid them lead away the unruly and untamed Horse: Alexander being present, complained of the ignorance and fearfulness of the Riders, and that they were the cause why such a generous and gallant beast was no better manned. At the hearing whereof, King Philip smiled, and yet so carried himself as though he had not heard the words of his Son, until Alexander repeated his saying the second time; whereunto his Father replied, What (sir Boy) will you make yourself more skilful than these old cunning Riders? will you lay on them an imputation of fear and ignorance? Yes, said Alexander, I will adventure to handle this Horse better than any other: Yea but (said Philip) what punishment then wilt thou undergo if thou fail and perform not what thou hast said? What punishment? (said Alexander) why I will give them the price of the Horse: Whereat the King laughed and struck up the wager, and so had Alexander the reins of the Horse delivered to him, who presently turned him about against the Sunrising, that so he might not be terrified with the shadow of the beholders, and so led him up and down softly two or three turns, and at last won the Horse to hand, which he gently stroked and applauded: and when he had gotten perfect intelligence and understanding of the Horse's stomach, he cast off his cloak, and addressed himself to mount on his back, so holding the reins and bearing his hand and whole body as he did not check or pinch the Horse's mouth: so he inclined him first of all to ●ay away his stirred and angry mind, and afterward paced him to and fro gently, which the Horse endured: At last he put Spurs unto him, and made him run, leap, career, and curvet, to the terror, at the first, of all the beholders, and afterward to the singular admiration and praise of himself: which caused the company or train to applaud this fact, and forced the old man his Father, to send forth tears for joy; and when Alexander descended from his Horse, he could not contain himself, but he must needs go kiss and embrace such a Son; whereby it is manifest, that when a Man is to ride on a generous spirited Horse, he shall bend him to endure the burden by gentleness and familiarity, so as the Beast may still know and love his Rider.  
Likewise when the Master mounteth, it is requisite that the servant be on the other side of the Horse to hold the stirrup, for so shall he get up more surely, and set himself more softly. Some Horses are taught to bend their knees to take up their aged and sick Masters, that so they may be 
Xenophon.  the less offended in ascending to their backs, and this custom (saith Pollux) did first of all begin among the Persians.  
The ancient Germans were so singularly exercised in Horsemanship, that standing upon the ground and holding a Spear or Lance in their hands, they mounted without other stirrup or vantage upon their Horse's backs; and not only when they were ordinary attired in common garments, but then also when they were armed, (though Julius Caesar take from them all glory of Chivalry) yet now adays the invention of Saddles with stirrups, is most easy both for Horse and Horsemen, being then better the Pelethronian invention time.  
When the Rider is in his Saddle, and is well seated, he must not sit as in a Chair or Chariot, bended together, but rather keep his body upright, only bowing outward his knees, for so shall he be better able to defend himself, or offend his adversary; for he must rather seem to stand then to sit on horseback.  
The Rider or Master of Horses must spare his Horse in the heat of Summer, (about Dog-days) 
Russius.  and in the cold of Winter, and never at any time to Ride past the twilight of the evening. The Horse being empty, is more prone to make water then being full, and therefore must not be hindered in that desire: and always after his stalling, ride him not too fast, until his nerves which were extended to let forth the Urine be contracted, settled and drawn together again.  
If in the Winter time a Horse be to pass over a ford of water (which will ascend up above his 
Absyrtus.  belly) let him stale first, lest he fall into the Strangury, and also be a little eased of his load.  
There is no beast that rejoiceth more in celerity and swiftness than a Horse, because so soon as he is turned out of hand, he instantly runneth away speedily, and doth walk softly as at other times: and this is a pleasure to them, except when they are provoked above their desires: and the counsel of Xenophon when you are to Ride fast or for a wager, is this, bend the upper part of the body forward, stretching out the hand which carrieth the rains; now drawing it in, and then letting it at length again; and therefore it is good in such cases to use short rains, and if the Horse in his course stretch forth the rains of his own accord, then is it a sign of an unskilful Rider, or of a weak and tireable Horse. Add not Spurs but in great necessity, but guide and provoke him with voice 
Pollux.  and riding rod, for quick and good mettled Horses are by the Spur made fierce; and gentle natured Beasts made sluggards like Asses, which by often beating seem to neglect and despise stripes.  
You must also shorten and lengthen your journeys and times of Ridings, so as they may neither be certain to the Beast, nor yet over long; and specially after a long journey, take a shorter if you Ride upon the same Horse.  
First of all let him be used to plain and equal ways, and if he be to leap or go up a hill, it was a precept of the old Grecians, that then the Rider must lay the reins in his neck.  
If the Horse at any time be either more fierce or sluggish then ordinary, he may be holp by these means. Wildeness and fierceness of Horses, is like to anger and rage in men; and therefore occasions of offence in word and deed must be avoided: therefore as soon as the Rider is upon his back, let him rest a little before he set forward, and then also let the Horse move but his own pace: for as men are offended with sudden violence and imperious gestures, so also are Horses: but if the Horse being stirred to his race, be more forward and hot then ordinary, he must be gently restrained by the bridle; and it is better to qualify their rage in long and spacious direct journeys, then in often windings and turnings.  
But if any man be so simple as to think that by length of journey or race, his Horse will be more meek, because he may be tired, he deceiveth himself; for as rage in man inventeth hurtful revenge, and turneth into malice by continuance, so also in Horses it procureth a headlong ruin (if it be not prevented) both to Horse and Rider: and therefore if your Horse be of a generous spirit, never provoke him to ferocity, for as they are wild and fierce, so are they wicked and harmful.  
It is also better to use light and gentle bridles then heavy and sharp, except the Rider can by his art so frame the sharp as the gentle bit: and also the Rider must so frame himself in his art of riding, that in the commotion of his Horse, he may not touch any member or part of him, but only his back whereupon he sitteth.  
He must also learn his different terms, to incite and stir up his Horse to run forward, which the Grecians call Clogmos, or else to restrain him and keep him in, which they call Poppysmus, the one closeth the lips, and the other toucheth the palate.  
If the Horse be fearful of any thing, you must show the thing to him plainly, that so by custom he may learn not to be skittish, and let him smell thereunto, till he learn not to be afraid; but if men beat them, they do but fear them more; for while they are so ill handled, they suspect that the things whereof they are afraid are the cause of their stripes. In like sort when they go on the one side, or turn back again, it is good to use the Spurs, because they increase their terror and perverseness; and therefore as peaceable encouragement and friendly persuasion is the best means to persuade a man in his fear, the like course must be taken with a Horse, that so he may go strait on without doubt or trembling; and learn not to account any thing horrible to his nature.  
When a Horse is so tired and wearied in his journey that a man would judge him unfit for any labour, take off his saddle and burden, and put him into some stable or green field, where he may tumble and roll over and over, and he shall easily recover. In ancient time, if Horses were to be traveled through snow, they made them boots of sackcloth to wear in their journey.   

Of the disposition of Horses in general.  
AMong the flocks or herds of Horses, there is not a Captain or leader going before or governing the residue, as among Oxen, Sheep, and Elephants; because the nature of these is more instable and movable it being a swift and high spirited Beast, and therefore hath received a body furnished with such members as are apt to be swayed by such spirit: for Lactantius truly observeth in them a desire of glory, because after victory, the conquerors exsult and rejoice, but the conquered or overcome, mourn and hang down their heads; which thing Virgil expresseth in this Verse;  
Insultare solo, & gressus glomerare superbos.  
But more plainly Ovid, the triumph of the conquering Horse; saying,  
Hic generosus honos & gloria major equorum;  
Nam capiunt animis palmam, gaudentque triumpho,  
Seu septem spatiis circo meruere coronam.  
Nonue vides victor quanto sublimius altum  
Attollat caput, & vulgi se venditet aura,  
Celsave cum caeso decoratur terga leone,  
Quam tumidus, quantoque venit spectabilis actu;  
Compescatque solum, generoso concita pulsu,  
Vngula sub spoliis graviter redeuntis opimis.  
And Pliny affirmeth that when they are joined together in Chariots, they understand their encouragements of glory and commendation: and therefore there is not any beast of so high a stomach as a Horse.   

Of the natural disposition of Horses.  
THey love wet places and baths, for which cause they are called Philolutra, they also love music, as hath been already declared, and the whole host of Army or the Sybarites, taught their Horses to dance at the sound of a Pipe: and Coelius writeth hereof in this manner, So great (saith he) was the riot and wantonness of the Sybarites, that at their common feasts they brought in Horses to dance before men; which thing being known by the Crotoniatae, they offered them War, and agreed upon the fight: whereupon in the day of battle, the Crotoniats brought with them divers Pipers and Minstrels, who upon a sign given to them, sounded their instruments, whereupon the Sybaritan Horses came running and dancing among their adversaries, and so betrayed themselves and their Riders to the enemy.  
The like story is reported by Athenaeus, of the people called Cardiani, for they also taught their Horses to dance upon their hinder legs, and to work many strange feats with their fore-feets, at the hearing of certain measures played upon Pipes.  
The Bisaltans' waged War against the Cardians, and they had to their Captain a certain man called 
A History.  Onaris, who when he was a Boy was sold to Cardia, and there he served with a Barber: In the time of his service he oftentimes heard, that the Oracle had foretold, how the Cardians should be overcome by the Bisaltans', and therefore he to prevent the worst, run away from his Master, and came home safe to Bisalta his own Country, and was by his Countrymen created Captain of all their warlike forces: he understanding what tricks the Cardians taught their Horses in dancing, brought out of Cardia certain Pipes, and taught divers Bisaltans' to sound and play the measures upon them, which the Cardians taught their Horses: whereupon when as they joined battle with the Cardian Horses (for all the force of the Cardians lay in their Horses) he commanded his Piping Bisaltans' to sound their music, which the Horses understood, who presently stood up upon their hinder-legs, and would not fight any more, or go any further, so as they were overthrown by their adversaries.  
They have also a singular pleasure in public spectacles, and therefore have been observed to be 
Solinus.  provoked not only by pipes or such instrumental music, but also by Songs or vocal harmony, by variety of colours, and by burning Torches. Dion also writeth that he saw a Horse taught to know and to do reverence to a King.  
And Textor affirmeth that he saw a Horse at Paris at the trumphs, Tilt, and Tournaments made for the marriage of Lewis the twelfth to Mary, a Lady of Britain, which being commanded by his Rider to salute the Queen, presently did bend both his knees unto her, and then rose again running away as fast as a bird could fly.  
Homer seemeth also to affirm that there are in Horses divine qualities, understanding things to come, for being tied to their mangers they mourned for the death of Patroclus, and also fore showed Achilles what should happen unto him: for which cause Pliny saith of them, that they lament their lost Masters with tears, and foreknow battles; Virgil writeth thus of the Horse of Pallas;  
Post bellator equus, positis insignibus, Aethon  
It lachtymen, guttisque humectat grandibus ●ra.  
Accursius affirmeth, that Caesar three days before he died, found his ambling Nag weeping in the stable, which was a token of his ensuing death, which thing I should not believe, except Tranquillus in the life of Caesar, had related the same thing, and he addeth moreover, that the Horses which were consecrated to Mars for passing over Rubicon, being let to run wild abroad without their Masters, because no man might meddle with the Horses of the Gods, were found to weep abundantly, and to abstain from all meat. Whereof there could be no cause given, but the love of their former Masters. It is also reported of Rodatus, a Captain to Charles the great, who after the death of the Emperor was made a Monk, his Horse would never suffer any to come on his back except his Master, who likewise had abstained from riding many years: But it happened that certain Pagan's brake in upon the said Monastery, whereupon poor Rodatus went unto his Horse, who after many years' discontinuance, willingly took up his aged Master upon his back, and so carried him until he triumphed over his adversaries; and no marvel, for Dogs and Horses are most loving to men, if they be brought up carefully, and liberally, they recompense the good turns of their benefactors. It is observed in the nature of Horses, that they seldom hurt a man or child, except in their madness, yet are there malicious Horses as well as men. It is reported by Pliny and Tzetzes, that when a foal hath lost his dam, the residue of the Mares which give suck, bring it up, and that they are seldom found at variance, except the barren Mares pull away the foals from the natural dams. For there is no creature so loving to their young ones, as are Mares, neither any so desirous of young; for which cause, when they are barren themselves, they labour to steal them away from others.  
They which were wont to races, would perform it upon Mares newly delivered of foals they tied 
Aristotle.  up the foals at home, and led the Mares to the beginning of the race, making the end thereof at the foals stable; and so putting the Beast forward, she runneth homewards more speedily for the remembrance of her foal.   

Of the fear of Horses, and their enemies in nature.  
Horse's are afraid of Elephants in battle, and likewise of a Camel; for which cause when Cyrus sought against Croesus, he overthrew his Horse by the sight of Camels, for a Horse cannot abide to look upon a Camel. If a Horse tread in the footpath of a Wolf, he presently falleth to be astonished: Likewise if two or more drawing a Chariot, come into the place where a Wolf hath trod, they stand so still as if the Chariot and they were frozen to the earth, saith Aelianus and Pliny. Aesculapius also affirmeth the same thing of a Horse treading in a Bear's footsteps, and assigneth the reason to be in some secret, betwixt the feet of both Beasts.  
We have showed already, that if a Mare strike a Wolf, or tread in the footsteps thereof, she presently 
Orus.  casteth her Foal; and therefore the Egyptians, when they signify a Woman suffering abortment, picture a Mare kicking a Wolf. The Dextanian Horses being not Gelded, dare fight with 
Oppianus.  Lions, but being gelded, like all other Horses, they are so afraid of Lions, that no stripes, or spurs, is able to bring them in their presence, the Caropian Horses excepted.  
All kind of Swine are enemies to Horses; the Ostrich also is so feared of a Horse, that the 
Cardan.  Horse dares not appear in his presence. The like difference also is betwixt a Horse and a Bear▪ There is a Bird which is called Anclorus, which neigheth like a Horse, flying about, the Horse doth many times drive it away, but because it is somewhat blind, and cannot see perfectly, therefore the Horse doth oftentimes catch it, and devour it, hating his own voice in a creature so unlike himself.  
It is reported by Aristotle, that the Bustard loveth a Horse exceedingly, for seeing other Beasts feeding in the Pastures, despiseth and abhorreth them, but as soon as ever it seeth a Horse, it flieth unto him for joy, although the Horse run away from it; and therefore the Egyptians, when 
Aelianus.  they see a weak man driving away a stronger, they picture a Bustard flying to a Horse. Horses are also taught to leap, if a Man take him by the rains, and go over the ditch before him, holding him fast, and pulling him to him. But if he be unwilling, then let another come behind him and strike him with a whip, or with a rod, so will he leap over without delay; and thus when you have used him to leap empty, likewise accustom him loaded. First over smaller, and then over greater hedges. But at the beginning let him leap in soft ground, and being well practised in harder; and when he beginneth to leap, let the Rider put spurs unto him, for so will he perform his leap with more safety to himself and the Rider; and by custom he may leap and run as well down the hill as up hill; and therefore the Persians, and Nodrisians use and accustom their Horses to run both down hill, and up hill.  
These Epithets following, do serve and express the nature of Horses; full of stomach, generous, magnanimous, strong, ardent, sharp, covetous, fierce, bold, threatening, terrible, foaming; such were the Horses of Acarnania, Argos, Mycena, Aria, Elis, Epid, Spain, Thessali, Farsalis, of which Country was Bucephalus, the Horse of Alexander. Ballasia, a Province addicted to Mahomet, hath many of these excellent, great and swift Horses, whose hoofs are so hard, that they need no iron shoes, although they travel over rocks and mountains.  
The Arabians also have such Horses, and in the Kingdom of Senega, they have no breed of Horses at all, by reason of the heat of their Country, which doth not only burn up all pasture, but also cause Horses to fall into the Strangury; for which cause they do buy Horses very dear, using in stead of Hay, the stalks of Pease dried and cut asunder, and Millet seed in stead of Oats, wherewithal they grow exceeding fat; and the love of that people is so great to Horses, that they give for a Horse furnished nine bondslaves, or if it please them well, fourteen; but when they have bought their Horses, they send for Witches, and observe therein this ceremony.  
They make a burning fire with sticks, putting therein certain fuming herbs, afterwards they take the Horse by the bridle, and set him over the smoking fire, anointing him with a very thin ointment, muttering secretly certain charms, and afterwards hanging other charms about their Neck in a red skin, shut them up close for fifteen days together: then did they bring them forth, affirming that by this means they are made more valiant and courageous in war.   

The love and knowledge of Horses to men.  
ANd to this discourse of Horses belongeth their nature, either of loving or killing men. Of the nature of Alexander's Horse before spoken of, called Bucephalus, is sufficently said, except this may be added, that so long as he was naked and without furniture, he would suffer any man to come on his back; but afterwards being saddled and furnished, he could endure none but Alexander his Master: For if any other had offered to come near him, for to ride him, he first of all terrified him with his neighing voice, and afterwards trod him under foot if he ran not away. When Alexander was in the Indian Wars, and riding upon this Horse in a certain battle, performed many valiant acts, and through his own improvidence, fell into an ambush of his foes, from which he had never been delivered alive, but for the puissancy of his Horse, who seeing his Master beset with so many enemies, received the Darts into his own body, and so with violence pressed through the midst of his enemies, having lost much blood, and received many wounds, ready to die for pain, not once stayed his course till he had brought his Master the King safe out of the battle, and set him on the ground; which being performed, in the same place he gave up the ghost and died, (as it were comforting himself with this service) that by his own death he had saved the life of such a 
Gillius.  King: for which cause, after Alexander had gotten victory, in that very place where his Horse died, he built a City and called it Bucephalon.  
It is also reported that when Licinius the Emperor would have had his Horses to tear in pieces his 
Textor.  Daughter, because she was a Christian, he himself was by one of them bitten to death. Neocles the Son of Themistocles perished by the biting of a Horse: neither herein only is the nature of Horses terrible, because also they have been taught to tear men in pieces: for it is said that Busiris and Diomedes did feed their Horses with man's flesh, and therefore Hercules took the like revenge of Diomedes, for he gave him to his Horses to be eaten: of Diomedes were these Verses made;  
Vt qui terribiles pro gramen habentibus herb is,  
Impius humano viscere pavit equos.  
The like also is reported of Glaucus (the Son of Sisyphus) who fed Horses with man's flesh at Po●nia a City of Boeotia, and afterward when he could make no more provision for them, they devoured their Master: whereof Virgil writeth thus;  
Et mentem Venus ipsa dedit, quo tempore Glauci  
Pitniades malis membra absumpsere quadrigae.  
But this is thought a fiction, to express them which by feeding and keeping of Horses, consume their wealth and substance. And thus much for the natural inclination of Horses.   

Of several kinds of Horses.  
THere be several kinds of Horses which require a particular tractate by themselves, and first of all the Martial or great warlike Horse, which for profit the Poet coupleth with Sheep:  
Laniferae pecudes & equorum bellica proles.  
The parts of this Horse are already described in the Stallion, the residue may be supplied out of Xenophon and Oppianus. He must be of a singular courage and docibility, without maim, fear, or other such infirmity.  
He must be able to run up and down the steepest hills, to leap, and bite, and fight in battle, but with the direction of his Rider: for by these is both the strength of his body and mind discovered; and above all, such a one as will never refuse to labour, though the day be spent: wherefore the Rider must first look to the institution and first instruction of his Horse, for knowledge in martial affairs is not natural in Men or Horses, and therefore except information and practice adorn nature, it cannot be, but either by fear or heady stubborness, they will overthrow themselves and their Riders. First of all they must not be Geldings, because they are fearful, but they must be such as will rejoice and gather stomach at the voice of music, or Trumpets, and at the ringing of Armour: they must not be afraid of other Horses, and refuse to combat, but he able to leap high and far, and rush into the battle, fight (as is said) with heels and mouth.  
The principal things which he must learn are these▪ first to have a lofty and flexible neck, and also 
Xenophon.  to be free, not needing the spur; for if he be sluggish and need often agitation to and fro by the hand of the Rider, or else if he be full of stomach and sullen, so as he will do nothing but by flattery and fair speeches, he much troubleth the mind of the Rider: but if he run into the battle with the same outward aspect of body, as he doth unto a flock or company of Mares, with loud voice, high neck, willing mind, and great force, so shall he be both terrible to look upon, and valiantly puissant in his combat. Wherefore the Rider must so carry his hand, as the rains may draw in the Horse's neck, and not so easily, as in a common travelling Gelding, but rather sharply to his grievance a little, by which he will be taught as it were by signs and tokens to fight, stand still, or run away.  
The manner of his institution may be this; after the dressing and surnishing of your Horse as 
The institution of a warlike Horse.  aforesaid, and likewise the backing, first of all move, stir or walk your Horse gently, until he be well acquainted with the carriage of your hand and whole body, and afterward accustom him to greater and speedier pace or exercise, use him also to run longer races, and also by drawing in your hand to stay or stop suddenly; for there are Horses so instructed, that they can stay themselves in their speediest course upon an instant, without any circumambulation, shaking off the violence of their course, like an ordinary trotting Nag, by mounting up a little with their forefeet.  
And always it is to be remembered that after the mounting on horseback, you must first of all begin on the left hand, bending your hand that way, and also to the right hand when you would have your Horse to turn on that side. And above all other things Horses are delighted with crooked, bending and round courses, such as are in circles and Rings, and he must be accustomed to run from other Horses leaving them behind him, and likewise turning toward them and making at them with his face to them: but headlong and precipitate courses, such as hunters make without guiding body, hand or Horse, are evermore to be avoided, for many men have perished from these Horses, 
Men have perished by rashness in riding.  as the Poet's witness of Nipheus, Leucagu●, Liger, Clonius, Remulus, 〈◊〉. And also among the Historiographers, Agenor, Fulco of Jerusalem, Philip son of Ludovicus Crassus King of France, and Bela King of Pa 〈…〉 nia.   

Of Horsemen, and the orders of Chivalry and Knighthood.  
THe principal Horsemen of the world celebrated in stories, for training, ruling, and guiding their Horses according to the art of War, may for the dignity of Knighthood (wherewithal they are honoured) and from whom that Equestrial order is derived, be recited in this place. It is manifest by 
The honour of Horsemanship.  Sipontinus, that the Roman Equestrial order, was in the middle betwixt the Senators and the common people, for at the first there was no difference betwixt Equites and Judices, for both of them had for a badge, cognisance, or note of their honour, power to wear a ring of gold, and in the Consulship of Marcus Cicero the title was turned to Equestrial, or name of a Knight, or man at Arms, by that means reconciling himself to the Senate, and affirming that he was derived from that order, and from that time came the Equester ordo, being, as is said before, the people, and recorded after the people, because of the latter creation thereof: yet had they not their beginning at this time, but only now they first came into the orders of the Commonwealth; for they were called Celeres under Romulus, of one Celer who at the command of Romulus slew Remus; and he was made the chief Judge of three hundred. They were afterward called Flexanimes, either because they swayed the minds of them whom they judged, or else which is more probable, because of martialling and instructing their Horses for war: afterward because they took a great company of horsemen, without all and of footmen, at the City Trossulum in Thuscia, they were called Trossulani, and Trossuli, and yet some ignorant persons honoured with the title of Trossuli in remembrance of that victory, were ashamed thereof 
Festus.  as unworthy their dignities.  
They were forbidden to wear purple like as were the Senators, and their golden Ring was a badge both of Peace and War. The Master of the Horse among the Romans, called by the Grecians, Hipparchus, and by the Latins, Magister Equitum, was a degree of honour next to the 〈◊〉, and Marcius the Dictator made the first Master of horsemen, who was called Spurius, and set him in place next to himself. These Equestrial men or Knights of State were wont to be publicans at the least, and it was ordained that no man should be called into that order, except both he, his Father, 
Suidas.  and Grandfather were free men, and were worth in value twenty thousand pound Turon and Tiberius made this law, but afterward it grew remiss and not observed; whereby both Bondmen and Scribes were rewarded with this dignity from the Emperor, for Orations and pressing speeches: yet were the Decurial Judges chosen out of this rank; for indeed by primary institution, they were the flower and seminary of the Roman Gentry. Pliny complaineth that this dignity which was wont to be a reward for Military men, who had adventured their lives for the honour of their Country, was now bestowed corruptly, and for money upon mean bribing persons. It should seem they had every one a Horse of honour given to him for his note, for if one of them had grown fat and unweeldy, not able to manage and govern this Horse, it was taken from him. And Cato took away the Horse from Scipio Asiaticus, because he had intercepted money; and from hence came the terms of their allowance, as Equestre aes, for that money which was paid for a Horse to one Knight, and Pararium aes, for a double fee to an Equestrial man.  
Among the Athenians, the highest order was of them which were called Pentacosiomedy 〈…〉, which had ploughed so much sand as had sowed an 100 bushels of Corn; and the next degree were their 
The Athenian Orders.  Equites, Knights, or Horsemen, because for the defence of their City, they were able every one to nourish a Horse of war. There were of these in ancient time but 600, and afterward they were increased unto 1200. and the sacrifices which were made for their pomps and triumphs, were called Hippades: and they had liberty to nourish their long hair which was forbidden to other men, and their tax to the sacrifice was at the least half a talon, (which is at the least 300 Crowns) and this 
Aristophanes. Coelius. Suidas.  sacrifice was made for the health of their Horses. There were two Masters created over these, to wage and order war; and ten inferior Governors or Wardens to look to the provision and nourishing of Horses.  
Among the Lacedæmonians they had four Governments; the Monarchy for the Kings, the Aristocraty for the Old-men, the oligarchy for their Ephori or Commissioners, the Democraty for their Youngmen, which governed, managed, and instructed Horses. Nestor that ancient Knight was commended for his skill, and had therefore given him the title of Hippotes.  
Among the Calcidensians there was not a rich man but they took him into this Order, and the Cretians likewise did ever highly account hereof, and made it their highest degree of honour, for even the Romans did sometime govern whole Provinces with no other than these; and Egypt had this in peculiar, that no other Order, no not a Senator might be Precedent or Govern among them. The Achaeans had this degree in high estimate, like as the Germans their Batavi or States. The Citizens of Capua were and are disguised with a perpetuity of this honour, because in the Latins war, they did not revolt from the Romans; and among all other, the Gaditan were most honoured herewith, for at one time and for one battle: they created 400. This title hath spread and adorned itself with many more degrees, as that among the French, Caballarii and Equites aurati, and such as are Knights of Jerusalem and divers others, some for Religion, and some for feats of Arms: whereas the Persians used a certain kind of garment in War, called Manduas, from hence cometh the Knights upper garment to be called a mantle, for all the Persians were Horsemen. The noblest Horses and such as could run most speedily and swiftly were joined together in chariots for races, courses, spectacles, games and combats, for great values and prizes.  
— Nempe volucrem  
Si● laudamus equum: facili cui plurima palma  
Fervet, & exultat reuco victori circo.  
And again Ovid saith;  
Non ego nobilium veris spectator equorum  
And Horace;  
Nec te nobilium sugiat certamen equorum.  
There was one Anniceris a Cyrenian most skilful in this practice, and according to the vain humours of men, was not a little proud hereof, and for his love to Plato would needs in the Academy show him and his Scholars his skill, and therefore joining his Horses and Chariot together, made many courses with such an even and delineate proportion, that his Horses and wheels never wandered a hair breadth from the circle or place limited, but always kept the same road and footsteps, whereat every one marvelled: but Plato reproved the double diligence and vain practice of the man, saying to him in this manner, It cannot be, that a man which hath traveled and laboured so much in an art or skill of no worth or use in the Commonwealth, that ever he can addict his mind to grave, serious and profitable business, for while he applieth all his parts and powers of body and soul to this, he is the less able and more unapt to those things which are alone more worthy of admiration.  
The ancient custom was, to use other men's Horses in this combat, and therefore in the funeral of Patroclus, Homer bringeth in Menelaus, using the Horse of Agamemnon. There were four several places wherein these games of Horses and Chariots were wont to be observed and kept, and they were called after these places, Olympia, Pythis, Nemea, and Is 〈…〉 jam, and of all these the Olympiads were the chief, whereof all stories are full, for they were celebrated in Olympus every fifth year inclusively, that is, after the end of every fourth year.  
The writers of Chronicles do agree that the games of Olympus were first instituted by Hercules in the 2752. year of the world, beginning the world from Noah's flood, and they begin to record and number the first Olympiad to be about the 3185. year of the world, about seventeen year before the building of Rome.  
There were of these Olympiads 328. and the last of these by computation or account fell about the year of our Lord 534. after the birth of Jesus Christ the blessed Saviour of the world.  
The perfection of these games began the twenty five Olympiad, at what time Pagondas the Theban was pronounced victor: for than were swift Horses brought into the games, and were called Teleioi, that is, perfect in agility and growth; and these are called by Pindarus, Mon●●pycia; afterward came in Synaris with two Horses, and in succession both Colts, Mares, and Mules: their courses are thus expressed by Virgil;  
— Ergo animos 〈◊〉 notabis,  
Et quis cuique dolor victo, quae gloria palmae,  
Nun vides? cum praecip●ti certamine campum  
Corripuere, ruuntque effus● carcere currus,  
Cum spes 〈◊〉 rectae ●●verium, exultantiaque haurit  
C●rda pavor pulsans, illi instant verbere torte,  
Et proni dant lora: volat vi fervidus axe 〈◊〉.  
Jamque humiles, jamque elati sublime videntur  
Aera per vacuum ferri atque assurgere in auras,  
Nec mora, nec requies: at fulva nimbus 〈◊〉  
Tollitur: humescunt spu●is, flatuque sequently:  
Tantus amor laudum, tantae est victoria curae.  
Sin ad bella magis studium turmasque fer●ces,  
Aut Alphaear●tis prael●bi flumina Pisae,  
Et J●vis in luce currus agitare volantes:  
Primus equi labor est, animos atque arma vider●  
Bellantum, lituosque pati, tractuque gementem  
Ferre rota 〈…〉, & stabul● frenos audire sonantes.  
And Horace expresseth it in this manner:  
Sunt quos curriculo pulverem Olympicum  
Collegisse juvat, metaque fervidis  
Evitata rotis, palmaque nobilis  
Terrarum dominos evehit ad dear.  
Women were wont to be excluded from these games, until Cynisca the daughter of Archidamus King of the Spartans', first of all other women nourished and trained Horses for these currule and Chariot games, and when she brought her Horses to Olympus, she obtained the prize; therefore her Horses were consecrated to Jupiter Olympius, and their figures remained in Brass in his Temple.  
It is also said that Echarates a Thessalian overcame in the Olympian games with a Mare great with foal: And it is also reported that Miliiades the son of Cimon Stesagora (one of the ten Captains of 
Pliny.  Athens) ran away from Pisistratus the Tyrant, and in the time of his absence, he was twice Victor at Olympus by four Mares, the first time he bestowed the glory upon his cousin German Miliiades, his mother's brother's son, and the second time he took it to himself; for which cause he was slain by the sons of Pisistratus; his Mares were also buried over against him, with an inscription,, that they had won four games in Olympus, so that it appeared, he ran divers times and never miss victory. At Athens they observed these courses with Horses in honour of Theseus, and called the place of the running, Hippodromus.  
The Latins call it Stadium, and Curriculum, and it was appointed in some plain valley, according to the proverb, Equus in planiciem; in the midst whereof was a building called Circus, whereon the beholders stood to look upon the pastime, and there were also places to contain the Horses and Chariots, till they were turned out to run, (called Carceres) according to the verses of Silius:  
Sic ubi prosiluit piceo de carcere praeceps  
Ante suos it victor Equus.—  
And Horace also,  
Vt cum carceribus missos rapit ungula currus,  
Instat equis auriga suos vincentibus, illum  
Praeteritum temnens extremos inter euntem.  
And hereof came the proverb (A carceribus ad calcem) signifying from beginning of the race to the latter end. Erichthonius invented a Chariot called Harma, and was the first that ever ran in Olympus with four Horses in the same, of whom Virgil writeth thus:  
Primus Erichthonius currus & quatuor ausus  
Jungere Equos rapidisque insistere victor.  
And from hence came the term Quadriga, for a Chariot with four Horses. There was a Chariot in Athens drawn by one Horse, and the games thereof were called Polemysteria. Likewise at Rome in the Consul-feasts celebrated for the honour of Neptune, they ran with Horses both joined and single.  
There were likewise games at Rome, called Equitia, and Equitia, celebrated every year, the twelfth of the Calends of May, wherein after the Horses they coursed Foxes tied to pieces of wood set on fire; this is called in Latin also Turneamentum; and in Italian by Scoppa, Hagi●stra; and in French Formierim. There is also a play with Horses for children called Troia, first invented by Ascanius, when he besieged Alba, and by him brought and taught to the Romans, of which Virgil speaketh, saying;  
Incedunt pueri, pariterque ante ora parentum  
Frenatis lucent in equis,—  
Cornea bina ferunt praefixa hastilia ferro:  
Pars laeves humero pharetras.—  
Tres equitum numero turmae, ternique vagantur  
Ductores: pueri bisseni quemque secuti.  
— Signum clamore paratis  
Aepytides long dedit, insonuitque flagello.  
Olli discurrere pares, atque agmina terni  
Diductis solvere choris, rursusque vocati  
Convertere vias, infestaque tela tulere.  
Ind alios ineunt cursus, aliosque recursus  
Adversis spatiis, alternosque orbibus orbs  
Impediunt, pugnaeque cient simulachra sub armis.  
Et nunc terga: fugae nudant, nunc spicula veriunt  
Infensi: facta pariter nunc pace feruntur.  
Hunc morem cursus, atque haec certamina primus  
Ascanius, long am muris cum cingeret Albam.  
〈◊〉, & priscos, docuit celebrare Latino's.  
— Hinc maxima parro  
Accepit R●ma, & patrium servavit honorem:  
Trojaque nunc pueri, Trojanum dicitur agmen.   

Of the greatest Horse-masters and nourishers of Horses.  
IT is reported of King Solomon, that he had forty thousand stables of Horses for Chariots, and twelve thousand for war. The Lybians when they went to war, did fight out of their Chariots, and therefore they were said to fight upon two Horses. The Centaurs were the first that ever taught men to fight on Horseback, and the Roman Turnia consisted of two and thirty Horsemen, the Captain whereof was called Br●●urio. The people of Nomades called Surgatii, brought eight thousand Horsemen at one time into the field, which neither used armour nor brass, nor iron, except only their daggers, and a rope of leather thongs, wherewithal they entered the battle, and joining with their enemy, they made certain gins, or loops thereupon, which they cast upon the necks of Horses and men, and so with multitudes drew them unto them, in which draught they strangled them.  
The Indians use the very self same Armour on Horseback that they do on foot, but yet they lead empty Horses and Chariots to leap up and down upon, and to refresh their fight Horses; and the number of their Horsemen were at one time fourscore thousand.  
When Pharnuches the Arabian, was riding on Horseback, there was a Dog ran betwixt his Horse's legs, wherewithal the Horse being amazed, suddenly leapt upright, and cast off his Rider, who being bruised with the fall, fell into a Consumption: whereupon the Servants at the commandment of their Master, brought the said Horse into the place where he cast his Rider, and there cut off his legs about the knees. There was also a fashion for Horses to fight in battles without bridles: For Fulvius Flaccus, when the Romans overthrew the Celtiberians in Spain, caused them to pull off their bridles from their Horses, that so they might run with all violence, without restraint of Riders upon their enemies; whereupon followed victory: for many times it falleth out that the Horse hath more courage than his Rider, wherefore a good Horseman must have skill to annoy his enemy, and defend himself; and likewise, to make his Horse to come off and on without fear or dread, according to necessity.  
There is a proverb in Greek, (Choris hippeis) that is, (Seorsim equites) the Horsemen are asunder, whereof Suidas giveth this reason: when Darius invaded the territory of the Athenians ranging and destroying at his pleasure, no man daring to abide his forces, at his departure, the jonians climbed up into trees, and signified unto the Athenians, that the Horsemen had broken rank and were asunder. Whereupon Miltiades set upon the scattered company, and obtained a noble victory.   

Of fight in War upon Horses.  
THe most cruel and fearful kind of fight, is the arming of Horses, which were called in ancient time Catafracti, and Clibanarii, and Acatafracti, and Ferentarii, fight first of all with spear, and afterwards with sword and shield, casting sometimes also darts at one another, and bearing bows to shoot arrows, their Horses making room for them, which way soever they went: for with sharp pikes and other crooked-keen-cutting-instruments, fastened to their Armour or Chariot-wheels, in the violence of their course, they wounded, killed, over-turned, or cut asunder whatsoever flesh came in their reach.  
The ancient Horsemen of the Romans had no breastplates, (as Polybius affirmeth) and therefore they were naked in their foreparts, providing for the danger that was behind them, and defending their breast, by their own celerity: their shields were made of Ox skin's plighted and pasted together, being a little round in compass like the fashion of a man's belly.  
There was also great use of swift Horses in War, for the Roman Soldiers carried with them two 
Dion.  Horses a piece, being taught and exercised like Indians, when they had need to fly, to leap upon their empyty Horse, for their sparing of the other: and they were therefore called Amphippi being apt to carry their Masters out of danger, and from hence (Aelianus saith) the Romans took the pattern of their Phalanx, (called Antistomus) with which they used to terrify the Barbarians, setting their Horses in a double front, so as they appeared headed both waves; and this was also the custom of 
Alexander.  all the Germans, when the number of their Horsemen was not equal, they mingled the Footmen, with their Light-horses, who being experienced to run suddenly with the Horse men, leapt into the battle, and surprised the enemies flying away: and the same fashion did the Spaniards also use (Strabo saith) for the terrifying of their enemies, making the Footmen to fall into the battle among the Horsemen.  
Those which did shoot Darts on Horseback, were called Hippotoxotae, and therefore Aristophanes in his discourse of Birds, calleth Hawks by that name, for the resemblance betwixt them and Horses, bearing these Riders. The Hawks are so called in swiftness of their course; and because the talons of the Hawk are crooked like bows. Arrianus writeth that the Horsemen of Alexander carried spears in their hands fourteen cubits long, whereunto I cannot consent; for eight cubits is a common size, as much as any Soldier on Horseback is able to use.  
In battle there are wings of Horsemen, which are so called, because like wings they cover and protect the Army. And there were also Legionary Horsemen, because they were joined to the Legions of Soldiers, and the company of Elephants, Footmen, and Horsemen which were wont to go before the King, were called Agema. A company of Horses set like a Tower in a Quadrangular form in a field, was called Pergus. The Armour of Horses on his front or forepart, is called Prometopidia, upon the ears Parotia, upon the cheeks Paria, upon the breast Prosternidia, upon the sides Parapleuridia, upon the loins Parameridia, upon the legs Paracnemidia. And the time of arming a Horse is known of every Soldier.   

Of Riding.  
THe Medes, Persians, and Armenians, were the first that invented the art of riding and shooting, (as Strabo saith) Pausanias called Neptune Hippeus for no other cause, but that it was supposed he was the first invented the art of riding. Polydorus ascribeth it to Bellerophon. Lysias the Orator saith, that the Amazonian women were the first of all mortal creatures that first adventured to back Horses. Others ascribe it to the Centaurs: But to leave the Invention, and come to the Art. Damis in the life of Apollonius, setteth down the sum of the Art of riding, which briefly is this; To sit strait upon his Horse, to rule him valiantly, to turn him with the bridle which way soever he pleaseth, to beat him when he is stubborn, to avoid Ditches, Gulfs, and Whirpools when he rideth through waters; going up a hill, to lengthen the rains, and to restrain and draw them in going down the hill; now and then to struck his hair, and not always to use stripes.  
Martial hath an excellent Epigram upon one Priscus a rash-headed-hunter, who neither feared Hedges, Hills, Dales, Ditches, Rocks, Rivers, nor other perils; using a bridle to his Horse, but none to his affections; and therefore he telleth him, that he may sooner break a Hunter's neck, then take away a Hare's life: for there are deceits in the Rocks, Hills, and plain Fields, to shake the Rider from Horseback to the earth. Thus followeth the Epigram;  
Parcius utaris moneo rapiente veredo,  
Prisce, nec in lepores tam violentus eas.  
Saepe satis fecit praedae venator, & acri  
Decidit excussus nec rediturus equo.  
Insidias & campus habet: nec fossa, neo agger,  
Nec sint saxa licet, fallere plana solent.  
Non deerunt qui tanta tibi spectacula praestent:  
Invidia fati sed leviore cadunt.  
Si te delectant animosa pericula, Thuscis  
(Tutior est virtus) insidiemur apris.  
Quid te frena juvant temeraria? Saepius illis  
Prisce datum est equitem rumpere, quam leporem.  
The best place for riding, is a barren and plain Country. It is reported of Claudius, that when he had road a great way in the Country upon his enemies, and met no body, he returned back again into his own Camp, and blamed the sluggishness of his enemies, because no one of them was seen abroad.  
It is reported by Aristotle, that the further a man rideth, the more apt he shall be to weep; and the reason is, because of all the motions of the body, riding is the wholesomest, both for the stomach and for the hips; for a man must not sit on Horseback, as if he were carried in a Coach; but rather keep his backbone upright, not only to be moved by his Horse that beareth him, but also by himself; and there he must sit close to the Horses hips, extending his legs to the uttermost, using not only his eyes to look before him, but also lifting up his neck to help his sight: for so the soft pace of the Horse doth corroborate the spirit above all other exercises; likewise, the body and stomach; also it purgeth the senses, and maketh them sharp: yet sometimes by the violent course of a Horse, the breast of a Man, or some other part about the reins receive damage, (as some have observed:) yet is it not so much to be ascribed to the motion of riding, as to the uneasy pace, or rather to the uneasy seat of the Rider.  
The Scythians above all other Nations have the losest and broadest bodies; and the reason is, because they wrap not their children in swaddling clothes as other people, and likewise because they have no regard unto their sitting upon Horseback; and lastly, for their continual sloth and ease: for the men use much to ride in Chariots, and Litters, before they get on Horseback; but after they are accustomed thereunto, they ride so much, that their hips and bones fall full of ache, and they are also thereby made unfit for generation, because in a journey of an hundred miles, they never light to ease themselves and their Beasts.  
These men hereafter named, were excellent Riders and tamers of Horses. Automedon, servant of Achilles; Idaeus, servant to Paraimus; Metiscus, servant to to Turnus; Myrtilus, servant to Oenomans; Ceberes, servant to Darius; Anniceris, servant to Cyreneus; Picus to Mesapus; and Lausus Silius remembreth Cyrnas, Durius, Atlas, and Iberus.   

The Instruments of Riding appertaining to a Horse.  
A Good Rider must consider the hardness or softness of his Horse's mouth, that so he may temper his bit; for a stiffnecked Horse, is not so much to be guided by rod and Spur, as by bit, and bridle: wherefore it must sometime be hard, and sometimes gentle. The hard bits are called Lupati, because they are unequal, and indented to a Wolves teeth, whereunto the Horse being accustomed, groweth more tractable and obedient to a gentle bit. According to the saying of Ovid:  
Tempore paret equus lentis animosus habenis,  
Et placido dutos accipit ore lupos.  
And Virgil again speaketh to like effect:  
— prensisque negabunt  
Verbera lenta pati, & duris parere lupatis  
Asper equus, duris contunditur or a lupatis.  
And Silius saith:  
Quadrupedem flectit non cedens virga lupatis.  
There is also another instrument made of Iron or Wood (called Pastomis) and Englished, Barnacles; which is to be put upon the Horse's nose, to restrain his tenacious fury from biting, and kicking, especially at such time, as he is to be shod or dressed. The Indians were wont to use no bridles, like the Grecians and Celts, but only put upon their Horse's mouth a piece of a raw Ox skin, fastened round about, containing in it certain iron pricks standing to the Horses lips, putting a long round trench through his mouth, to the edge whereof they fasten the rains, wherewithal they guide the beast. The Turkish Horses, and Spanish Jennets have bits, with open circles in the middle, consisting of Leather, or Iron, to restrain the Horse's fury. The rains are called Habenae, because they make the Horses, Habiles, that is, tractable, and rulable, to be turned, restrained, or put forward, at our pleasure, according to the saying of Silius;  
Ferrato calce, atque effusa largus habena,  
Cunctantem impellebat equum.—  
And Virgil:  
Ipse ter adducta circum caput egit habena.  
Neither is there any Horse swift, or slow, noble, or unnoble, that can be guided without these; which must be held continually in the hand of the Rider, they must not be unequal, one longer than another, neither thick, neither weak, nor brickle.  
There was a certain golden chain (called Ampix) wherewithal the foretops of Horses were wont to be bound or tied up, and thereupon Homer calleth the Horse of Mars, Chrysampix; and from hence that custom of women's frontlets, to be adorned with gold and precious stones. There are also other ornaments of Horses called trappings; and in Latin, Phalerae, derived from Phalon in Greek, signifying bright, because they were wont to put a great deal of gold and silver upon them, (as Livius saith) which Horses so trapped, were presents for great Princes: And there is a kind of Achates stone, wherewithal the Indians do adorn their Horse-trappings: and it was apparent in Homer's time, that they used little Bells, or sounding pieces of Brass to be fastened to their Horse's bridles and trappings; they hanged likewise Jewels and Pearls to the beast of their Horses, which Virgil expresseth in this manner:  
Instratos ostro alipedes, pictisque tape●is  
Aurea pectoribus, demissa monilia pendent.  
T●cti auro, falvum mandunt sub dentibus aurum.  
A good Horseman must also have a paring knife, wherewithal to purge and open his Horse's feet: this is called by Rusius, Rossneta; and by others Soalprum. There is a kind of Manicle for the pasterns of Horses, (called Numella.) Moreover a good Rider must provide him stirrups, (called Subsellares and Staphae) which although it be but a new devise, yet are they so necessary for every Rider, as without them they cannot long continue. They must not be made too strait for the foot, because that then they do not only hinder motion in that part, and so make it benumbed and cold, but also give occasion of great hurt to the Rider in case the Horse fall, except he can so temper himself to put but a very little part of his foot therein.  
There are also Spurs requisite to a Rider (called Calcaria) because they are fastened to the heel of a man, wherewithal he pricketh his dull Horse when he would have him hasten the journey, and the Greeks derive it from Muops, signifying a pricking fly, from imitation of which creature it may seem they took this invention: but this must be remembered, that they are prepared for the dull and sluggish Horse, and not for the free and full of life; for such a Horse being pricked therewith, runneth forth rather with rage and disdain, then for love of the journey, and many times the torment thereof maketh him by kicking out his heels to cast off his Rider.  
Lastly, he must have regard to his Saddle, whereon he must sit: for the Barbarians did use to ride upon bare Horses backs; but since that time, the wiser sort of Horsemen have invented a seat for their own security. Marshal writeth hereof thus:  
Stragula succincti venator sum veredi,  
Nam solet a nudo surgere ficus equo.   

Of Hunting Horses.  
HUnting Horses because of their swiftntsses, were wont to be called Veredi; according to the saying: Sunt & veredi, cursu pernices: Although they use this kind also for posts, and performance of speedy journeys. The males are much better than the females, and therefore they seldom use Mares in hunting, because they are not so well able to leap, or endure the Woods, for which cause Gratius writeth in this manner of them;  
Restat equos finire notis, quos arma Dianae  
Admittant: non omne meas genus audet in arts.  
Est vitium ex animo: sunt quos imbellia fallant  
Corpora: praeveniens quendam est incommoda virtus.  
Oppianus in his discourse of hunting Horses, (as we have said already) adviseth to make choice of them by the colour, unto whom Gratius consenteth, saying:  
Venanti melius pugnant colour, optima nigri.  
They that are of bluish colour, having variable spotted legs (he saith) are fittest to hunt Hearts: they that are of a bright grey, to hunt Bears, and Leopards; they that are bay, or of a reddish colour, to hunt the Boars: they that are black, having glazen eyes, are good against Lions: and thus much for the hunting Horses.   

Of Coursers, or swift light running Horses.  
AFter the use of Wagons, and Chariots, which men had invented for their ease in travel, and growing to be weary thereof, by reason of many discommodities, they came also to the use of single Horses, which therefore they called Coursers, and now a days a Horse for Saddle, where-upon men perform their journeys; and the Poets say, the inventor hereof was Bellerophon the son of Neptune, to whom his father gave Pegasus the flying Horse; which therefore they describe with wings, and place for a star in Heaven like an Angel, because of his incredible celerity: others attribute it to the invention of Sesostris, otherwise called Sesonchosis, a King of Egypt; some to Orus, when he waged war against his brother Typhon; For these Horses, are no less profitable in war, then in peace, although none use them in these days, but common Soldiers; yet in ancient time the greatest Nobleses road upon them. The Emperor Probus had one of these Horses, which was nothing comely, nor very high, yet would he endure ordinary journeys, to run a hundred mile a day, whereupon his Master was wont to say merrily; that he was better for a flying, than a fight Soldier. The Horses of Spain are of this kind, which they call Jennets, of Genibus their knees; because when the Rider is on their backs, he must hold his knees close to the Saddle and sides, for his better ease. Like unto these are the Barbary Horses, whom they geld, to keep them from the hardness of the Nerves, which happenth unto them in their heat and travel. There are a kind of Horses called Lycospacles, and the reason of this name is, as some say; because when they were Foals, they escaped the teeth of Wolves, being set on by them: and therefore they run the more speedily to their dying day, for the wounds of Wolves make a Horse light footed; but this is not likely, for fear cannot put that into them which is not bred of nature; even as we say, that Ulysses by avoiding Circe's cup, or Cyclops, was therefore made wise; but rather on the contrary; because he was wise, therefore he did avoid Circe's cup; so likewise we say, that these Horses are not lighter of foot, nor fuller of courage, because they were set upon by Wolves, and delivered by fear; but because nature hath framed them, nimble, valiant, and courageous; therefore they did avoid the Wolf.  
Aelianus also saith, that these Horses had a wonderful knowledge, and sagacity, to discern betwixt Grecians and other Nations; for when a Grecian came unto them, they loved them, stood still, and took meat at their hands; but if a Barbarian, or stranger came unto them, they discerned them by their nose, as a Dog doth the footsteps of a Beast, lifting up their voice, they ran as fast away from them as they would from any ravening Beast. These loved not only their familiars; but above all other things to be neat, fine, and cleanly in Chariots: For if at any time they came through water, drawing of a Chariot, they took a pride in cleansing themselves from all dirt and filthiness, cleaving to their legs or face. And that which is more strange, they were unwilling in race, to be stayed or taken out thereof, as appeared by this story, related by Festus. There is saith he in Rome a great gate called Ratumena, which took his name from the death of a young man, an Hertrurlan, who perished there in a race of Chariots, being Conqueror, because his Horses would not stay until they came into the Capitol, and saw the framed earthen Chariots, which were placed in the porch of Jupiter's Temple by the Romans, and were appointed to be fashioned in earth by the hand of a cunning Potter, the which being wrought in earth, and put into the furnace, they grew so great that they could not be taken out whole; at the sight of these, the Horses of Ratumena stood still, but first of all, their master was slain in the course by falling off.  
The Horses of Tartaris are so incredibly swift, that they will go twenty Germane miles in one day. There was a race of Horses at Venice (called Lupiferae) which were exceeding swift, and the common same is, that they came upon this occasion. There was a certain merry fellow, which would become surety for every man, for which he was commonly jested at in the whole City. It fortuned on a day, as he traveled abroad in the Woods; that he met with certain Hunters that had taken a Wolf, they seeing him, asked him merrily, if he would be surety for the Wolf, and make good all his damages that he had done to their flocks, and foals, who instantly confessed he would undertake for the Wolf, if they would set him at liberty; the Hunters took his word, and gave the Wolf his life, where-upon he departed without thanks to the Hunters.  
Afterward in remembrance of this good turn, he brought to the house of his surety a great company of Mares without mark or brand, which he received, and branded them with the Images of a Wolf, and they were therefore called Lupiforae, from whom descended that gallant race of swift Horses among the Veneti: upon these ride the posts, carrying the letters of Kings and Emperors to the appointed places, and these are said to refuse copulation with any other Horses that are not of their own kind and lineage.  
The Persian Horses are also exceeding swift, which indeed have given name unto all others. The messengers of the great Cam King of Tartary, have their posts so appointed at every five and twenty miles' end, of these running light Horses, that they ride upon them, two or three hundred miles a day: And the Pegasarian coursers of France, by the like change of Horses, run from Lions to Rome in five or six days.  
The Epithets of a swift running courser are these, winged or wing-bearing, Lark-footed, breathing, speedy, light, stirred, covetous of race, flying, sweeting, not slow, victorious, rash, violent, and Pegasaean. Virgil also describeth a swift and sluggish Horse most excellently in these verses; sending one of them to the Ring, and victory of running, without respect of Country or food, they are to be praised for enriching his master, and the other for his dulness to the mill, the verses are these following.  
— Nempe volucrem  
Sic laudamus equum, facili cui plurima palma  
Fervet, & exultat rauco victoria Circo.  
Nobilis hic, quocunque venit de gramine, cujus  
Clara fuga ante alios, & primus in aequore pulvis,  
Sed venale pecus Corithae, posteritas &  
Hirpini, si rara jugo victoria sedit,  
Nil tibi majorum respectus, gratia nulla  
Vmbrarum, dominos pretiis mutare jubentur  
Exiguis, tritoque trahunt Epithedi● collo  
Segnipedes, dignique molam versare Nepo●●s.  
One of these swift light Horses is not to be admitted to race or course until he be passed three year old, and then may he be safely brought to the ring, and put to the stretching of his legs in a composed or violent pace, as Virgil saith:  
Carpere mox gyrum incipiat gredibusque sonare  
Compositis, sinuetque alterna volumina crurum.  
Pliny affirmeth, that if the teeth of Wolves be tied to these Horses, it will make them never to give over in race, and when the Sarmatians were to take long journeys, the day before they gave their Horses very little drink, and no meat at all, and so would they ride them an hundred and fifty miles out right.  
The Arabians also in many regions use to ride upon Mares, upon whom they perform great journeys, 
Variomanus.  and King Darius did also fight his battles upon Mares which had foals; for if at any time their affairs went to rack, and they in danger, the Mares in remembrance of their foals at home would carry them away more speedily than any other Horse: and thus much for the light or swift Horses.   

Of the Gelding.  
THey have used to lib their Horses, and take away their stones, and such an one is called in Latin, Canterius, or Cantherius, which is drived of Cauterium, because they were seared with hot irons, or else from the stronger boughs or branches of Vines, so called, because they were pruned. In French, Cheval Ogre, Cantier, Chevron, and Soppa doth interpret the Spanish, Janetto, to be a Gelding. It is said of Cato Censorius, that he was carried and rode upon a Gelding; and of these the Turkish Horses receive the greatest commendations.  
Forasmuch as many Horses by their seed and stones are made very fierce, truculent, and unruly, by taking away of them, they are made serviceable and quiet, which before yielded unto man very little 
Grapaldus.  profit: and this invention may seem first of all to be taken from them which fed divers together in one herd, being taught the intolerable rage of their stoned Horses towards their Colleagues and guides; for abating whereof they took from them their male parts.  
Of the manner hereof you may read plentifully in Rusius, and he affirmeth that the Scythians and Sarmatians, who keep all their Horses in herds, were the first devisers thereof: For these people 
Camerarius.  using to rob and forage, were many times by the neighing of their unruly Horses discovered; for their property is to neigh not only at Mares, but also at every stranger that they see or wind, and for males they were so headstrong, that they would divers times carry away the Rider perforce, and against his will, to his own destruction, in the rage of their natural lust.  
If they he gelded under their dams when they suck, it is reported by some; that from such their teeth never fall away; and beside, in the heat of their course their nerves are not hardened, for which 
Camerarius.  cause they are the best of all to run withal.  
They use to geld them in March, in the beginning of the Spring, afterward being well nourished, they are no less strong, able and courageous than other unlibbed; also there is a pretty proverb, Cantherius in Fossa, a Gelding in a Ditch, which is then to be used, when a man undertaketh a business which he is not able to manage; for a Horse can do much in a plain, but nothing at all in a Ditch. It is reported that Jubellius Taurea, and C. Assellius, fought a combat on Horseback near the City Capua, 
Livius.  and when one had provoked another a good while in the plain fields, Taurea descended into a hollow way, telling his fellow combatant, that except he came down unto him, it would be a fight of Horses, and not of Horsemen; whereunto Assellius yielded, and came down unto the Ditch: at whom his adversary jested, ask him, if he did not know, that a Gelding could do nothing in a ditch, from whence came the common proverb aforesaid.  
There is also another proverb (Cantherius in Porta) A Gelding in the gate, to signify a man who after he had undertaken the performance of a great exploit, his heart faileth in the very entrance, for it is reported of one Sulpicius Galba, who riding out of the City, his Horse tired in the gate.  
There is likewise another adage in Plautus, which is this; Crete bac mulier Cantherino ritu estans somniat. That is to say, this Woman sleeps standing like a new dressed Horse, and is applied 
Festus.  against them which in a kind of foolish jesture shut their eyes when they talk or work: and thus much for the Gelding.   

Of Careering Horses for Pomp or Triumph.  
THe nature of these Horses is to lift up themselves and rise before, standing upon their hinder legs, which is not possible for any to do without a generous and gallant spirit, and also nimble and strong loins to bear up the hinder legs, for it is not as many suppose, that this power of rising before from the softness of his legs, but rather from his loins and hips betwixt his hinder legs, for when his mouth is a little checked with the bridle he presently bendeth his hinder pasterns and ankles, and so lifteth up his foreparts, that his belly and yard do appear, and in doing hereof the Rider must not bear his hand hard, but give him the bridle, that so he may do it willingly and with greater grace of the beholders.  
There are some which teach Horses to lift up themselves by knocking their pasterns with a rod, which the Horse understandeth as well as he doth his race, when he is stroke on the back by the Rider. And in teaching of a Horse this feat, it must be observed, that he never have rest until he have learned it, and that at certain signs and tokens, he be taught of his own accord to perform divers and 
Xenophon.  sundry gestures: but if after long riding and copious labour, he begin to understand his Master's pleasure, and rise twice or thrice together, than you may give him the reins, nothing doubting but that he understandeth and will be obedient to the pleasure of the Rider. And in this kind he is accounted the best careering Horse, which will rise high and oftenest together; neither is there any quality so commendable in a Horse as this, or that so draweth and (as it were) so imprisoneth the eyes of old and young, and other beholders, for which cause Martial Horses for service of War, are to be instructed herein; and thus much for this Horse.   

Of load or Packhorses.  
WHere they keep Horses in herds and flocks, they have some which are not fit for the faddle, nor for the wars, and therefore are to be employed for the carrying of burdens, or to the Cart; although (as Festus saith) Mules were first used for carrying and draught; but forasmuch as all Nations have not Mules, they are therefore enforced to use Horses, and for this purpose the Geldings are much better than the stoned Horses; wherefore the Countrymen of most Nations take Horses, for this purpose, after they be old, past breeding, or have some other blemish in wind or limb, whereby they are disabled to travel under a man: for so great is the greediness of our age, that Horses are not spared so long as they be able to live; according to the common proverb, (Asinis, equis, Mulis feriae nullae) Horses, Mules, and Asses, keep no holidays: where the Law of God concerning the Sabbath is not observed; for the nourishing of Horses doth countervail the charges. Among these may be remembered those little Nags called Hinni, and Ginni, spoken of already in the discourse of Asses, whereof some are generated betwixt a Horse and an Ass, and others fall to be very little, through some sickness which happeneth unto them in their dams belly: these are used with shorn manes according to the saying of Propertius: huc mea detonsis aucta est Cynthia mannis. They are used for pleasure, to carry the young sons of Noblemen and Gentlemen. There are also Horses called Equi funales, because in their triumphs they were led with a halter next after the triumph.   

Of Wild-horses, the Sea-horse, and the Hart-horse, called Hippelaphus.  
IN the days of Gordianus there were brought to Rome forty wild Horses, and in the map of Gordianus Wood, there were pictured three hundred. They are called in Latin, Equiferi; and in Greek, Hippagroi, they abound in Spain, and in the Alps, and in the Deserts of Aethiopia there are many of them, which have two long venomous teeth standing out of their mouth: they differ also in their hoofs from other Horses, for they are cloven-footed like Hearts, and they have a long mane growing all along their back to their tail: And if at any time the Inhabitants take them by gins and other 
Oppianus.  slights, they fall so sullen, that they abstain from meat and drink, disdaining to be kept in any servitude or bondage; the Wild Horses of India have but one horn: In the Alps they are of an ash-colour, 
Albertus.  with a black list down their backs. The wild Horses of Scythia, near the River Hypanis, are clean white. The wild Horses of Syria live in flocks and herds together, and in every herd they have one Captain or Master over the residue, and if it fortune that any of the younger Horses leap upon a Mare, this Captain-horse runneth after him, never giving over till he hath bit off his stones.  
There are wild Horses in Brushia which are like to other Horses in all parts, excepting their backs, 
Aristotle.  which are so soft and weak, that they cannot endure to be sat upon, neither are they easily tamed, and the people of the Country eat their flesh: In Polonia there is a kind of wild Horse which hath horns like a Hart, and therefore I take it to be the same which is called Hippelaphus, whose picture is here described as it was taken here in England, by that learned Physician Doctor Cay.   

The figure of HIPPELAPHUS.  
THis beast was brought out of Norway, having a mixed form, betwixt a Hart and a Horse, having a well compacted body, a long and lean leg, a cloven hoof, a short tail, and in all parts you would judge him to be a Hart, but in his head and ears you would judge him to be a Mule, and in his horns a Roe, the upper lip hanging over the nether almost as much as an Elks; his mane like a Horses, but thinner and standing more upright, without other alteration from their shoulders to their tail, they have a like bristling mane growing on the backbone, as long as their other hair; a bunch under their chaps, and upon that a bunch or shaggy hair, the hair about their shoulders is more longer than ordinary, but their necks so short, that they can neither drink their drink, nor eat their meat upon the ground, except they bend down upon their knees. The males in this kind do only bear horns, and such as do not grow out of the Crowns of their head, but as it were out of the middle on either side, a little above the eyes, and so bend to the sides: They are sharp, and full of bunches like Hearts, no where smooth but in the tops of the speers, and where the veins run to carry nutriment to their whole length, which is covered with a hairy skin: they are not so rough at the beginning, or at the first prosses, specially in the forepart, as they are in the second, for that only is full of wrinkles: from the bottom to the middle they grow strait, but from thence they are a little recurved; they have only three speers or prosses, the two lower turn away, but the uppermost groweth upright to heaven; yet sometimes it falleth out (as the Keepers of the said Beast affirmed) that either by sickness, or else through want of food, the left horn hath but two branches: In length they are one Koman foot and a half, and one finger and a half in breadth, at the root two Roman palms. The top of one of the horns is distant from the top of the other three Roman feet and three fingers, and the lower speer of one horn is distant from the lower of the other, two Roman feet measured from the roots: in substance and colour they are like to Heart's horns, they weighed together with the dry broken spongy bone of the forehead, five pound and a half, and half an ounce, (I mean sixteen ounces to the pound:) they fall off every year in the month of April, like to Hearts, and they are not hollow. The breadth of their foreheads betwixt the horns is two Roman palms and a half, the top of the crown betwixt the horns is hollow on the hinder part, and in that siecel lieth the brain which descendeth down to the middle region of the eyes.  
Their teeth are like Hearts, and inwardly in their cheeks they grow like furrows, bigger than in a Horse; the tooth rising out sharp above the throat, as it should seem that none of his meat should fall thereinto unbruised. This Beast in young age is of a Mouse or Ass colour; but in his elder age it is more yellowish, especially in the extreme parts of his body: the hair smooth, but most of all on his legs, but under his belly, in the inner part of his knee, the top of his neck, breast, shoulders, and backbone, not so smooth: In height it was about twenty two handfuls and three fingers, being much swifter than any Horse; the female beareth every year, as the Keeper said in Norway, two at a time; but in England it brought forth but one.  
The flesh of it is black, and the fibres broad like an Ox's; but being dressed like Heart's flesh and baked in an Oven, it tasted much sweeter. It eateth commonly grass; but in England seldom after the fashion of Horses, which forbear hay when they may have bread; but leaves, rinds of trees, bread and oats, are most acceptable unto it. It reacheth naturally thirty hand breadths high, but if any thing be higher which it doth affect; it standeth up upon the hinder-legs, and with the forelegs there embraceth or leaneth to the tree, and with his mouth biteth off his desire.  
It drinketh water, and also English Ale in great plenty, yet without drunkenness; and there were that gave it Wine, but if it drink plentifully it became drunk. It is a most pleasant creature being tamed; but being wild, is very fierce, and an enemy to mankind, persecuting men, not only when he seeth them by the eye, but also by the sagacity of his nose following by foot more certainly than any Horse, for which cause they which kept them near the high ways, did every year cut off their horns with a saw: It setteth both upon Horse and Footmen; trampling and treading them underfoot whom he did over-match, when he smelleth a man before he seeth him, he uttereth a voice like the gruntling of a Swine being without his female: it doth most naturally affect a woman, thrusting out his genital (which is like a Hearts) as if it discerned sexes. In Norway they call it an Elk, or Elend, but it is plain they are deceived in so calling it, because it hath not the legs of an Elk, which never bend, nor yet the horns, as by conference may appear. Much less can I believe it to be the Hippardius, because the female wanteth horns, and the head is like a Mules; but yet it may be that it is a kind of Elk, for the horns are not always alike, or rather the Elk is a kind of Horse-hart, which Aristotle calleth Arrochosius of Arracolos a region of Assya, and herein I leave every man to his judgement; referring the Reader unto the former discourses of an Elk, and the Tragelaphus.   

Of the SEA-HORSE.  
THe Sea-horse, called in Greek, Hippotomos, and in Latin, Equus Fluviatilis; It is a most ugly and filthy Beast, so called because in his voice and mane he resembleth a Horse, but in his head an Ox or a Calf; in the residue of his body a Swine, for which cause some Grecians call him sometimes a Sea-horse, and sometimes a Sea-oxe, which thing hath moved many learned men in our time to affirm, that a Sea-horse was never seen; whereunto I would easily subscribe (such Bellon 〈…〉) were it not that the ancient figures of a Sea-horse, altogether resembled that which is here expressed; and was lately to be seen at Constantinople, from whom this picture was taken. It liveth for the most part in Nilus; yet is it of a doubtful life, for it brings forth and breedeth on the land, and by the proportion of the legs, it seemeth rather to be made for going, then for swimming: for in the night time it eateth both hay and fruits, sorraging into corn fields, and devouring whatsoever cometh in the way; and therefore I thought it fit to be inserted into this story. As for the Sea-calf, which cometh sometimes to land only to take sleep; I did not judge it to belong to this discourse, because it feedeth only in the waters.  
This picture was taken out of the Colossus in the Vatican at Rome, representing the River Nilus, and eating of a Crocodile: and thus I reserve the farther discourse of this beast unto the History of Fishes, adding only thus much, that it ought to be no wonder, to consider such monsters to come out of the Sea, which resemble Horses in their heads, seeing therein are also creatures like unto Grapes and Swords.  
The Orsean Indians do hunt a Beast with one horn, having the body of a Horse, and the head of a Hart. The Aethiopians likewise have a Beast, in the neck like unto a Horse, and the feet and legs like unto an Ox. The Rhinocephalus hath a neck like a Horse, and also the other parts of his body, but it is said to breath out air which killeth men. Pausanias writeth, that in the Temple of Gabales, there is the picture of a Horse, which from his breast backwards is like a Whale. Lampsacenus writeth, that in the Scythian Ocean, there are Islands wherein the people are called Hippopodes, having the bodies of men, but the feet of Horses; and Lamia hereafter to be declared, hath the feet of a Horse, but in other things the members of a Goat: and thus much for the several kinds of Horses, both for them that are properly so called, and also for any other, which like bastards retain any resemblance of nature with this Noble and profitable kind of Beast.   

Of the Diet of Horses, and their length of life.  
HAving thus discoursed of the kinds of Horses, and their several accidents, and uses both for War, and Peace, pleasure, and necessity; now likewise it followeth, that we should proceed to their diet, and manner of feeding: wherein we are first of all to consider, that the natural constitution of a Horse is hot and temperate. Hot, because of his Levity, and Velocity, and length of life; temperate 
Russius.  because he is docible, pleasant, and gentle towards his Master and Keeper. He therefore that will keep Horses, must provide for them abundance of meat; for all other cattle may be pinched without any great danger, only Horses can endure no penury. Varro saith, that in feeding of Horses, we must consider three things; First of all, what food the Country wherein we live doth yield: Secondly, when it must be given: Thirdly, by whom, but specially the place of feeding Horses is to be considered; for although Goats can live in the Mountains, better than in the green fields, yet Horses live better in the green fields, than they can in the Mountains. For which cause when we choose pasture for Horses, we must see that it be fat, such as groweth in Meadows, that in the Winter time it may be Sunny, and in the Summer it may be open and cold, neither so soft underfoot, but that the Horses hoofs may feel some hardness, for Horses, Mules and Asses, do love well green grass, and fruits, yet principally they grow fat with drinking; when they are in the stables, let them have 
Palladius.  dry H●y. A Mare when she hath foaled give her Barley, and generally at all times in the Winter season Bullimung, or a mixture of all kinds of grain is fit for them in the house, according to these verses of Nemtian:  
Ind ubi pubentes calamos duravert aestas,  
Lacten-sque urens herbas siccaverit omnem  
Mensibus humorem, culmisque armarit aristas,  
Ordea tum, paleasque leves, praebere memento.  
Pulvere quinetiam, puras secernere fruges  
Cura sit, atque toros manibus percurrere equorum,  
Gaudeat ut plausu sonipes letumque relaxit  
Corpus, & altores rapiat per viscera succos,  
Id curent famuli, comitumque animosa juventus.  
We have showed already, that they must have straw, or litter to lie upon, and Pollux doth set down the kinds of meats for Horses, as barley, hay, or French wheat, rice, and hay; for hard and dry meat is fittest for Horses, because it doth not fill them with wind; but all green meat is the less approved, by reason of inflammation. Three-leaved grass is also good for Horses, especially if they be young, for chaff, hay, grass, and oats, are their natural and pleasing food: and although grass be moist, yet in the young age of a Horse, he delights in moist meats, for they stretch out his belly, and increase his growth, but when he is elder, then ought he to be nourished with drier food; as chaff, Barley, Oats, and such things. For although chaff, by reason of their dryness, make not a Horse fat, yet do they preserve him in perfect strength, for all hard things which are dissolved with difficulty, do retain their force of nutriment longer, but softer meats do not so; therefore the best diet or habitude for Horses, is, to retain the mean betwixt fatness and leanness. For fatness ministereth many humours to the nourishment of sickness, and leanness diminisheth natural strength, maketh the body deformed. In some Countries they give their Horse's Vine branches in the Autumn, to move their bellies, and increase their strength.  
The herb Medica, which aboundeth in Media, is very nourishable to Horses, but the first stalks 
Mathaeolus. Dioscorides.  are refused, saith Aristotle, the residue being watered with stinking water, is most commodious. In Italy they fat their Horses with Trifoly; in Calabria with Silvius, or Arthritica; and the Thracians, near the River Strymon, with a green Thistle.  
In the Spring time give your younger Horses Bullimung for many days together, for that will not only make them fat, but also purge their bellies: for this purgation is most necessary for Horses, which is called soiling, and aught to continue ten days together, without any other meat, giving them the eleventh day a little Barley, and so forward to the fourteenth; after which day, continue them in that diet ten days longer, and then bring them forth to exercise a little, and when as they sweat, anoint them with Oil; and if the weather be cold, keep a fire in the stable: And you must remember when the Horse beginneth to purge, that he be kept from Barley and drink, and give him green meat, or Bullimung, whereof that is best that groweth near the Sea side.  
But if the Horse go to soil in April, after five days, bring him forth, and wash him all over with water, then wiping his hair from all wet and filth, and loose hairs, pour upon him Wine and Oil, presling it smooth upon his back, down to his skin; so let him be wiped all over again, and carried into the stable, to be dieted with Masline, or Bullimung, as before, except he be troubled with the Glanders, and then he must not feed on it in the day time, lest through the heat of the Sun, he fall into the mangy, or into madness.  
It is also requisite, that while we feed our Horses with green Corn, they be let blood in the veins of the breast, and also cut in the roof of their mouths, that so those places being emptied which were stuffed with corruption, the vacuity may be replenished with better blood; a Horse thus dieted, shall not only live in more health, and free from sickness, but also be more strong to undergo his labour.  
With the blood that cometh out of him, mingled with Nitre, Vinegar, and Oil, you shall anoint him all over, if so be he be subject to the Glanders, or to the Mangy; and then keep him in the stable five days together, suffering no Curri comb to come upon him, until the sixth day, feeding him in the mean time with green Corn or Bullimung; and then bring him forth again, washing him all over with water, and rubbing him with a hard whisp, until the humour or moistures be wholly wiped off, and he fed as before fourteen days together.  
If you please not to keep him in the stable, then in the Spring time, turn him out in some meadow, or green pasture, and there let him feed at his own pleasure; for it hath been often proved, that such a diet hath recovered may sick Horses.  
It is reported of the Horotae, and Gedrusii, and men of Friesland, the Macedonians, and Lydians, do seed their Horses with fishes: Likewise the Paeonians which inhabit about Prasius near the Mountain Orbelus, do feed their Horses, and all cattle which they yoke with fishes.  
Concerning the drink of Horses we have spoken elsewhere, and therefore we shall not need to say any thing of it here, except that the drinking much, and the Horse thrusting his head in deep into the troubled water, is an unfallible sign of his goodness; and the custom of some is, for to give their Horse's mashes made of water and corn sod together, or else Bear, Ale or Wine, by drinking whereof, they increase their spirits and stomach.  
Albertus saith, that some to make their Horses fat, take Snails, and beat them in pieces, so putting them into their meats, whereby they grow to a false fatness, which is easily dissolved. By eating of black Hellebor, Oxen, Horses and Swine are killed: and thus much for the food of Horses.  
Concerning the voice of Horses, the Latins call it Hinnitum, and the Grecians, Phruma, and Phrumatesta; but this is certain, that from their very foaling, the females have a shrill and sharper voice than the males, which is fuller and broader, until they be two year old, and after copulation their voice increaseth, so continuing until they be twenty year old, after which time, it falleth and decreaseth again.  
The length of a Horse's life (according to Aristotle) is eighteen or twenty years, and if they be 
The time of their life.  well tended and regarded in their youth, it hath been found, that some have lived unto five and twenty, or thirty year old. The females live longer than the males, because of their generation, for the immoderate lust of Horses, shorteneth their days. And it hath been found that a Mare hath lived to forty or fifty years, and a Horse to three and thirty: wherefore I do leave the relation of Pliny and Athenaeus, to be censured by the Reader, who affirm, that Horses in their time, lived threescore or seventy years.  
Albertus also affirmeth, that a Soldier told him for a certain truth, that he knew a Horse which lived till he was threescore years old, and at that age did service in the field. And August. Niphus also affirmeth, that the Riders of Ferdinand the first, told him there was a Horse in their Master's stable of seventy year old. The age of a Horse may be known by his teeth, and the Persian, Bohemian, Epirian, and Sicilian Horses, live longer than the Spanish or Numidian. In their years, the female never groweth after five, nor the male after six in height or length, so as the males are sooner perfited in the womb than the females, on the contrary the females do sooner grow to their perfection after their foaling then the Males.  
The males have more teeth than the females, and in each sex they which have fewest teeth, live not so long, and in their old age their teeth grow white. Now their age is discerned by their teeth on this manner, the first four, that is two above and two beneath, be changed after they be thirty year old, and a year after the four next are changed in like manner, again after another year four more are changed, so that after four year and six months, he looseth no teeth, except canine, which cometh again in the fifth and sixth year; so that afterwards their age cannot be discerned, because in the seaventh year, they are all filled. Another unfeigned note of their age, is the hollowness of their temples, and their eyelids beginning to wax grey, and their teeth hanging out of their mouths. They have also little blacks in the middle of their teeth. Some try the age of their Horses, as a wife and learned man writeth, by considering twelve teeth, six above, and six beneath, for the old Horses have longer and thinner teeth, which are black at the top, and there are certain broaches or wrinkles in their teeth, which being filled, the mark is said to be out of their mouth.  
Some try the age of their Horses by their cheeks, for they pull up the skin from the bones, and if it will quickly fall back again into his former place, they take it for an assured token of the Horse's youth: but if it stand out and fall slowly down, then on the contrary, they judge the Horse to be old, and thus much for the age and diet of Horses.   

Of the uses of Horseflesh, Mares-milk, and other parts.  
THere are certain people in Scythia, which were called Hippophagis, because they lived upon Horseflesh; such also were the Sarmatians and the Vandals: likewise in Scythia the less, near Taurica Chersonnesus, the people do not only eat the flesh of Horses, but also their milk, and make Cheese thereof.  
Athenaeus also affirmeth, that the manner of the ancient Persians was, upon the feasts of their nativities to roast an Ox, an Ass, a Horse, and a Camel whole, and so set them before their guests.  
In like sort, they eat Horseflesh and Camels-flesh at Damascus; and in Polonia wild Horses, especially that part which groweth under the mane. The Sarmatians made meat of Millet-seed, and mingle it with Mare's milk, or with blood taken out of the veins of their legs, wherewithal they make 
Mat. Michou. Pau. Venetus.  puddings, and this is their chief food. So wikewise do the Tartarians, who having a Horse sick, cut off his Ulcer or wound, and so kill him and eat his flesh. The Goths also in the days of Virgil did drink the blood of Horses, as appeareth in these Verses;  
Profuit incensos aestus avertere, & inter  
Ima ferire pedis, salientem sanguine venam:  
Bisaltae, quo more solent, acerque Gelonus,  
Cum fugit in Rhodopen, atque in deserta Getarum,  
Et lac concretum cum sanguine potat equino.  
The Poets do also fain, that Pelias the Son of Tirus and Neptune, was educated by a Mare, and Meta 〈…〉 brought up his Daughter Camilla with Mare's milk, because she was born wild, he also bred her among the bushes, according to these Verses;  
Hic natam in dumis, interque horrentia lustra  
Armentalis equae mammis, & lacte ferino  
Nutribat, teneris immulgens ubera labris.  
The Tartarians drink Mares milk, which they dress like white wine, and call it Chumis, whereof Paulus Venetus rehearseth this story: The King of Tartar, saith, he, nourisheth above ten thousand milk-white Horses and Mares, and every year, upon the eight and twenty day of August, they observe a solemn feast, wherein the milk of these white Mares is dressed and set forth in comely vessels.  
Afterward the King taketh a bowl full thereof, and poureth it on the ground round about him, being so taught by his Magicians, to offer Sacrifice to the gods of his Country: For they persuade him that the Gods lick up that milk spilt on the ground, and afterwards the King drinketh up the residue, and besides him no body that day, except it be of the King's lineage, or of the Country of Horiach (for the people of that Country have liberty to taste thereof that day) because of a battle which once they obtained for the great Cam.  
The property of this milk is to loosen the belly; and because it is thin and hath no fat in it, therefore it easily descendeth, and doth not curdle in the stomach, and it is said, that the Scythians can keep it twelve days together, therewithal satisfying their hunger, and quenching their thirst. And thus much shall satisfy for the natural discourses of Horses: hereafter followeth the moral.   

The moral discourse of Horses, concerning Fictions, Pictures, and other devises.  
ANd first of all for the moral dignity of Horses, there is a celestial constellation called Hippos, according to these Verses of Aratus thus translated;  
Huic Equus ille jubam quatiens fulgore micanti  
Summum contingit caput alvo stellaque jungens  
una.—  
The Latins call this star Pegasus, and they say that he is the Son of Neptune and Medusa; who with striking his foot upon a Rock in Helicon a mountain of Boeotia, opened a Fountain, which after his name was called Hippocrene. Others tell the tale in this sort, at what time Bellerophon came to Praetus the Son of Abas the King of the Argives, Antia the King's wife fell in love with her guest, and making it known unto him, promised him half her husband's Kingdom if he would lie with her, but he like an honest man abhorring so foul a fact, utterly refused to accomplish the desire and dishonesty of the lustful Queen; whereupon she being afraid lest he should disclose it unto the King, prevented him by her own complaint, informing the King that he would have ravished her: when the King heard this accusation (because he loved Bellerophon well) would not give punishment himself, but sent him to Schenobeus the Father of Queen Antia, that he in defence of his Daughter's chastity might take revenge upon him, who presently cast him to Chimaera, which at that time depopulated all the coast of Lycia: but Bellerophon by the help of the Horse Pegasus did both overcome and avoid the monster, and being weary of his life, perceiving that there was no good nor truth upon the earth, determined to forsake the world and fly to heaven: who coming near to heaven, casting down his eyes to the earth, trembled to see how far he was distant from it, and so his heart fainting for fear, fell down backward and perished, but his Horse kept on his flight to heaven, and was there placed among the Stars by Jupiter. Euripedes telleth the tale otherwise, for he saith that Chiron the Centaur had a Daughter nourished in the mountain Pelius which was called Theas and afterward Hip, because of her exceeding hunting on horseback, she was persuaded by Aeolus (the Son of Helen, a Nephew of Jupiter's) to let him lie with her, whereupon she conceived with child, and when the time of her deliverance came, she fled from her Father into the woods, for fear the loss of her Virginity should be known unto him; but he followed her to see what was the cause of his Daughter's departure, whereupon she desired of the Gods that her father might not see her in travel, her prayer was granted, and she after her delivery, was turned into a Mare, and placed among the Stars.  
Others say that she was a Prophetess, and because she revealed the counsels of the Gods, was therefore metamorphozed in that shape in the place aforesaid. Others say, that because she gave over to worship Diana, she lost her first presence. But to return to the first tale of Bellerophon, who after the death of Chimaera, growing proud for his valour attempted to fly to heaven, but Jupiter troubled his Horse with a Fury, and so he shook off his Rider, who perished in the field, Alecus apo tese alese, because of his error: and Pegasus was placed in heaven.  
But to come nearer to the description of the Poetical Horse, Albertus Magnus and some others say, that it is a Beast bred in Ethiopia, having the head and feet of a Horse, but horned, and wings much greater than the wings of an Eagle, which he doth not lift up into the air like a bird, but only stretcheth them out when he runneth, whereby his only presence is terrible to all creatures, unto whom he is enemy, but especially to Men. But for the truth hereof (although Pliny and some others seem to affirm as much) yet will I set down nothing for truth and certainty, because as the Poets call every swift Horse Volucres, and Alipedes; so the error of that figure, hath rather given occasion to the framing of this new Monster Pegasus, than any other reasonable Allegory.  
Likewise I know no cause why the Poets should fain, that Ceres was turned into a Mare, and hid herself in the herds of Oncius; Neptune falling in love with her, followed her to those fields, and perceiving that he was deceived, turned himself also into a Horse, and so had to do with her, whereat Ceres was grievously offended, and fell into a great fury, for which cause she was called Erinnys: yet afterwards she washed herself in the River Ladon, laying aside all her rage and fury, at the fullness of time she brought forth Ation.  
And the Arcodians also had a certain Den, wherein they had a great remembrance of this ravishment of Ceres, sitting in a Den, wherein they say she hid herself from all creatures, and whereunto they offer divine worship. They picture her in a Colt's skin, sitting like a woman in all parts, with a long garment down to her ankles, but the head of a Horse with the pictures of many Dragons, and other such wild beasts, holding in one of her hands a Dolphin, and in the other a Dove.  
By all which it is not uneasy for every man to know & conceive their meaning, that plenty of food signified by Ceres, doth not only maintain Men, Fowls, Beasts and Fishes, but also the immoderate use thereof draweth men to inordinate lust and concupiscence, and that the Gods of the Heathen were more rather to be accounted Beasts then Men.  
Diana also among the Arcadians was called Eurippa, for the finding out of those Mares which Ulysses had lost: which Ulysses erected a statue for Neptune the great Rider, and they say that Hippolytus being torn in pieces by Horses, through the love of Diana, and skill of Aesculapius, by the virtue of certain herbs he was restored unto life again: Whereupon Jupiter being sore vexed and angry with Aesculapius for such an invention, deluding as it were the fury of the Gods, killed him with lightning, and thrust him down into hell, because no wretched man would fear death if such devises might take place: which fact Virgil describeth in these Verses:  
At Trivia Hippolytum secret is alma recondit  
Sedibus, & nymphae Aegeriae nemo●ique relegat,  
Solus ubi in silvis Itolis ignobleis aevum  
Exigeret, verscque ubi nomine Virbius esset.  
Vnde etiam Triviae templo lucisque sacratis  
Cornipedes arcentur equi, quod littore currum  
Et juvenem monstr is pavidi effudere marinis.  
The Poets also do attribute unto the night, black Horses, and unto the day white. Homer saith, that the names of the day Horses are Lampus and Phaethon; to the Moon they ascribe two Horses, one black and another white; the reason of these inventions for the day and the night is, to signify their speedy course or revolution by the swiftness of Horses, and of the darkeness of the night by the black Horses, and the light of the day by the white; and the Moon which for the most part is hid 
Textor.  and covered with earth, both increasing and decreasing, they had the same reason to signify her shadowed part like a black Horse, and her bright part by a white one.  
The like Fiction they had of Hecate, whom Ausonius calleth Tergemina, because she is described 
Heliodorus.  with the head of a Horse, a Dog, and a wild Man, the Horse on the right hand, the Dog on the left hand, and the wild Man in the middle: whereby they declared how vulgar, illiterate, and uncivilized men, do participate in their conditions, the labours and envy of brute beasts.  
We may also read in the Annals of Tacitus, that in his time there was a Temple raised to Equestrial fortune, that is, for the honour of them which managed Horses to their own profit, and the good of their Country, and that Fulvius the Praetor in Spain, because he obtained the victory against the Celtiberians, by the valour and diligence of his Horsemen, was the first that builded that Temple. Likewise, there was another Temple in Boeotia for the same cause dedicated unto Hercules.  
The ancient Pagans call the God of Horses Hippona, as the God of Oxen Bubona. It is also apparent, 
Coelius.  that many Nations use to sacrifice Horses, for at Salentinum a Horse was cast alive into the fire and offered to Jupiter. Likewise the Lacedæmonians sacrificed a Horse to the winds. At Rome also they sacrificed a Horse to Mars, and thereof came the term of Equus October, which was sacrificed every year in October, in Campus Martius. This Horse was often take out of a Chariot, which was a 
Giraldus.  Conqueror in race, and stood on the right hand; as soon as he was killed, some one carried his tail to a place called Regia, and for his head there was a continual combat betwixt the inhabitants of the streets, Suburra, and Sacravia, which of them should possess it; for the Suburrans would have fastened it to the wall of Regia, and the Sacravians to the Tower Mamillia.  
The reason why they Sacrificed a Horse, some have conjectured because the Romans were the offspring of the Trojans, and they being deceived by a Horse, their posterity made that Sacrifice for punishment of Horses: but it, is more reasonable, that because they Sacrificed a conquering 
Festus.  Horse, they did it only for the honour of Mars (the God of victory) or else because they would signify, that flying away in battle was to be punished by the example of Sacrificing of a swift Horse.  
The Carmani did also worship Mars, and because they had no Horses to use in War, they were forced to use Asses, for which cause they Sacrificed an Ass unto him. There is another fable amongst the Poets, that the Methimnaeans were commanded by the Oracle to cast a Virgin into the Sea to Neptune, which they performed: now there was a young man whose name was Ennallus, which was in love with the said Virgin, and seeing her in the Waters, swum after her to save her, but both of them were covered with the waters of the Sea; yet after a certain space Ennallus returned back again, and brought news that the Virgin lived among the Pharies of the Sea, and that he after that he had kept Neptune's Horses, by the help of a great wave escaped away by swimming; for the Poets fain that Neptune's Chariot was drawn by Horses of the Sea, according to these Verses of Gillius;  
Non aliter quotiens perlabitur aequora curru  
Extremamque petit Phoebaea cubilia Tethyn  
Fraenatis Neptunus equis—  
They also feign that the Sun is drawn with two swift white Horses, from whence came that 
〈…〉 try by the pictures of Horses.  abomination, that the Kings of Judea had erected Horses and Chariots in honour of the Sun, which were set at the entrance of the Temple of the Lord; which Horses were destroyed by Josias, as we read in holy Scripture. And the manner of their abomination was, that when they did worship to the Sun, they road upon those Horses from the entrance of the Temple to the 
Munster.  chamber of Nethan-melech. The Persians also Sacrificed a Horse to Apollo according to these Verses of Ovid:  
Placat equ● Persis, radiis Hyperiona cinctum,  
Ne detur sceleri victima tarda deo.  
And for this cause the Massagetes sacrificed a Horse (the swiftest of all Beasts) unto the Sun, the swiftest of all the Gods. Philostratus also recordeth, that Palamedes gave charge to the Grecians to Sacrifice to the Sun rising a white Horse. The Rhodians in honour of the Sun did cast yearly away into the Sea, the Chariots dedicated to the Sun, in imagination that the Sun was carried about the World in a Chariot, drawn by six Horses.  
As the Army of the Persians did proceed forward on their journey, the fire (which they did 
The ceremony of the Persians going to war.  call Holy and Eternal) was lifted up on silver Altars; presently after this, there followed the Wisemen, and after those Wisemen came 165 young men, being clothed with as many red little garments as there are days in the year: Instantly upon the same, came the holy Chariots of Jupiter, which was drawn by white Horses; after which, with a resplendent magnitude the Horse of the Sun was seen to appear (for so it was called) and this was the manner of their Sacrifices.  
The King of Indians also (as is said) when the days began to wax long, he descended down to the River Indus, and thereunto sacrificed black Horses and Bulls; for the Bulls in ancient time 
Coelius.  were consecrated to the Rivers, and Horses also were thrown thereinto alive, as the Trojans did into Xanthus.  
The Veneti (which worshipped Diomedes with singular honour) did Sacrifice to him a white Horse: when the Thebans made war on the Lacedæmonians, it is said that Caedasus appeared in a vision to Pelopidas, 
Varrinus. Strabo.  one of the Theban Captains, and told him that now the Lacedæmonians were at Leuctra, and would take vengeance upon the Thebans, and their Daughters; Whereupon Pelopidas to avert that mischief, caused a young foal to be gallantly attired, and the day before they joined battle, to be led to a Sepulchre of their Virgins, and there to be killed and sacrificed.  
The Thessalians observed this custom at their marriages and nuptial Sacrifices, the man took a Horse of War armed and furnished, which he led into the Temple; after the Sacrifice ended he delivered the rains of the Bridle into the hands of his Wife, who led the same Horse home again: but for what signification or cause this rite was observed, Aelianus which relateth the story showeth not, but saith he referreth himself to the Thessalians to declare their own reasons of this observation. 
Plutarch.  And thus much shall suffice concerning the Sacrificing of Horses.  
Another moral-honour done unto them was their burial; For we have showed already that Volucer the Horse of Verus the Emperor was honourably buried, the Mares of Cinon which had 
The burial of Horses.  won three games at Olympus, were likewise interred near his own body. The Scythians at the burial of their Kings used for to strangle one of his harlots, his cupbearer, his Cook, his Horsekeeper, his Messenger, and also Horses and other Cattle; and after a year they do this the second time; taking fifty of his dearest servants which were natural Scythians and strangled them; likewise fifty of his best Horses, out of whose bellies they pull out their bowels and guts, and filling their bellies up again with chaff, they sow them up: then make they half an arch upon two posts standing upright, and likewise the other half upon two other posts over the King's grave; likewise fastening in the earth divers other sharp posts upon which they put the fifty Horses, so fastening them with thick pieces of timber all along their neck and back, so that the shoulders of the Horse's rest upon the fore-arch and their bellies on the hinder, their legs standing upward, then bridle they the Horses, and stretch forth the rains of their bridles unto the posts of the earth, afterwards upon every one of the dead Horses they lay a dead man, putting a stake through his back out of his neck, and the nether part of the said stake they fasten in the post, which pierceth or goeth through the Horse; and thus having compassed about the grave of their King, with such Horses and Horsemen, they depart, leaving both the one and the other to the consumption of nature, and after this manner did they bury all their Kings.  
Adrian buried his Hunting Horse, Ennomaus his Mares, Partheria and Eriphas. Likewise Miltiodes, Evagoras, and Augustus the Emperor. At Agrigentum also there are many Pyramids erected upon the Sepulchers of Horses. And thus much shall suffice for the burial of 
Dion.  Horses.  
We have showed you already how Men and Women have been transformed into Horses, 
Aelianus. Pliny. Festus. Predictions or Augurisms by Horses.  according to the fiction of the Poets, as of Satur's, Jupiter, Neptune, Ceres, Hips, and Ocyrrhoes the Daughters of Chiron. In like sort there have been predictions or ostentations of things to come, taken from a Wolf, a Fox, a Serpent, and a Horse, which were called Auspicia Pedestria.  
Dreams also have been declared by Horses, for Publius Vatinius in the Macedonian war, coming towards Rome in the night time, supposed be saw two young men of excellent beauty to meet him, and tell him that Perses the King was taken by Paulus, which thing he declared to the Senate, but was by them put into prison as a contemner of the Majesty and honour of that Captain, but afterwards it appeared by the letters of Paul that Perses was taken that very day; whereupon Vatinius was delivered out of Prison, and rewarded with land and liberty.  
It also appeareth that the same day that Castor and Po 〈…〉 washed away the sweat of themselves 
Valer. Man.  and their Horses in the lake of I 〈…〉, that they watched for the safety of the Roman Empire, and their Temple which was joined to the same fountain being fast locked, upon a sudden flew open without the hand of man.  
Aeneas also in Virgil saith, that he knew war would follow by the appearance of four Horses, which in a green field set upon a whole Camp, whereupon in Virgil, he speaketh thus to Anchises.  
Quatuor hic, primum omen, Equos in gramine vidi  
Tondentes campum late, candore nivali.  
Ft pater Anchises, Bellum O terra hospita port as;  
Bello armantur equi, Bellum haec armenta minantur.  
Sed tamen 〈…〉 dem olim curru succedere sueti  
Quadrupedes, & fraena jugo concordia far;  
Spes est pacis, ait.—  
Lucan also speaketh to the same purpose that Horses presage war;  
Primus ab aequorea percussis cuspide saxis  
Thessalicus sonipes bellis feralibus omen  
Exiluis.—  
Alexander also writeth, that the Germans were wont to bring up white Horses which were never used to labour, by whose neighing they were forewarned of wars, and of other strange events. It is vulgarly known how Dorins came to the Kingdom of Persia, after it was agreed amongst the seven Princes, that he whose Horse did first neigh in the morning in a place appointed, should be saluted King, Ebores his rider in the night, time took one of the mares which he knew his Master's Horse loved, and led her into the Suburbs, and there tied her, afterward he brought thither Darius his Horse, and led him about her two or three times, and at length suffered him to cover her, and so led them both away together. In the next morning the Princes met as soon as day broke, and road up and down the Suburbs, until at last they came to the place where the Mare of Darius was tied the night before, whereunto the Horse of Darius ran neighing strongly, and presently it thundered and lightened in a clear day: whereupon the residue of the Princes alighted from their Horses, and did reverence to King Darius, who by divine appointment was thus advanced to the Sceptre.  
Although there be some that say Ebores by handling of a Mares genital and keeping his hand warm, until they came to the place aforesaid, there stroking the Nostrils of his Master's Horse, caused him thus to neigh and win the Kingdom; yet I rather in cline to the former opinion which was related by Herodotus in his Thalia.  
There have also been Horses of strange fashions, for as we have showed already, that a Mare did 
Of Monster Horses.  bring forth a Hare, so also (Livy saith) an Ox did bring forth a Foal. Nero did show certain Hermaphrodite Mares, wherewithal his Chariot was drawn, which was a thing worth the sight, that the Monarch of the world should sit upon Monsters.  
Julius Caesar had a Horse which had cloven hoofs like a Man's fingers, and because he was foaled at that time when the soothsayers had pronounced that he should have the government of the world, therefore he nourished him carefully, and never permitted any man to back him but himself, 
Pliny.  which afterwards he dedicated in the Temple of Venus 〈…〉, for he conceived that such a strange beast bred in his own flock, was a prediction unto him of great honour. The Palatine of Vilva had a 
Dion. Coelius.  Horse foaled with five legs, and Henry the Count-Palatine had likewise a Horse with six legs. Thus much may suffice for the monster Horses.  
In the next place it is good to inquire what the Centaurs are, who are described by the Poets to 
Of Centaurs.  have their forepart like men, and their hinder part like Horses, the occasion whereof is thus related by Pindarus: that Centaurus the Son of Ixion, committed buggery with the Mares of Magnetia, under the mountain Pelius, from whence came that monstrous birth in the upper part resembling the Father and in the nether the mother. These saith he possessed the Mountains and Desert places of Thessaly, being given to all manner of Latrociny and Depraedation. They were called also Hippocentauri: And some say that they were first of all nourished by the Nymphs in the mountain Pelius, who afterwards being the first that tamed Horses, were thought to be half Men, and half Horses, because they were seen backward, and from hence came the fable that they were tamed by Hercules, which was one of his greatest labours: But yet that no man may wonder or think it impossible that such monstrous creatures should have existence in nature, these authorities following may persuade sufficiently.  
Plutarch in his Banquet of Wisemen, affirmeth, there was a Horsekeeper which brought into the house of Periander an Infant or rather a Monster which he had got upon a Mare, which had the head, neck, hands and voice of a child, and the other parts like a Horse, Diocles presently judged it to be a Monster, and signified contentions and strifes in the world. But Thales told Periander he was of another opinion, namely, that it was no Monster, but a mere natural birth from such a copulation, and therefore advised Periander, that either he should keep no Riders, or else let them have Wives.  
Claudius' Caesar also writeth, that in the time of his reign there was such a one born in Thessaly, which died the same day it was born: and Pliny that he afterwards saw it seasoned in honey, brought out of Egypt to be showed to the Emperor. These Centaurs, Homer calleth Fera, that is, Ferae, wild persons. The Lapithae and the Centaurs are said to be very like the one to the other, and were also once very loving, but they fell afterwards to deadly war, by reason the Centaurs in a banquet being drunk, offered to ravish the females of the Lapithae, for which cause the Lapithae slew them in their jealousy, whereon fell a mortal war: whereby the Poets signify how intemperancy in Men and Beasts doth not only bring with it other sins, but also causeth much slaughter. And so I conclude the story of Centaurs, holding it possible that such should be generated by unclean and natural copulation, but impossible that they should live long after birth, and therefore the Centaurs of the Poets are nothing else but men sitting on Horseback, mistaken for one entire creature which were divided, and so conclude with the Verse of Horace:  
Humano Capiti cervicem pictor Equinam  
Jungere si velit.—  
Hoc monstrum puto Centaurus foret.   

Of the statues and figures of Horses.  
IT was no small dignity that the ancient Cephalenes did stamp their money with the picture of a Horse, for surely from them it came, that coin was first of all called currant, because of the image 
Pollux.  of a speedy Horse, wherewithal it was imprinted. Textor also writeth, that amongst the ancients there was a custom to make the Charcter of a Horse in the forehead of a bondslave; there was also images of Horsemen and Horses renowned in many Countries for the honour of both, such were the statues of the Amazons (called Hippiades) who by Lysias the Orator are said to be the first that ever backed Horses: Such was the statue of Claelia, Quintus Martius, Tremulus, Domitianus, and many other both Men and Women: for the Romans had the Equestrial statues in great reverence and ceremony, no doubt in imitation of the Grecians, but with this difference, that they pictured none but the swift Horses, but the Romans, Horses and Chariots, and from hence came the custom to have Chariots in triumph.  
But this custom to have six Horses in a Chariot was brought in last of all by Augustus. Aristodemus pictured the Chariots and Wagoner. Pisicrates the woman Pitho, with a Wagon. Euthycrates, the Son of Lysippus expressed the Equestrial combat at the Oracle of Trophonium with singular art, also many Chariots of Medea, the Horse and his carriage. There were also earthen Chariots at Rome in the porch of Jupiter's Temple, as we have showed before in the discourse of Chariots.  
When Constantinus the great took a view of the City of Rome, and passing from place, to place, came at length to Forum Trajani, the most exquisite building of all the world, he stood amazed at the admirable frame of Giants, which were lineally deciphered therein, whereof despairing to imitate any part of that work, he chose only to erect the picture of such a Horse and Prince, as in the middle of the same was erected in remembrance of Trajane, and so much he intimated to his followers: close by him stood that Princely Hormisda (a Persian) who made the Emperor this 
Amianus.  answer, Ante imperator stabulum tale condi jubeto si vales: Equus quem fabricare disponis ita ●●te succedat ut iste quem videmus: O Noble Emperor before you make such a Horse, first of all build such a stable; that your work in all parts may be correspondent to this which you propose unto yourself to imitate.  
Metellus the Macedonian raised two porches which were compassed about with two Horses, without inscription or dedication, which now are compassed with the porches of Octavia, and the row of Equestrial statues in the front of the said buildings, now the greatest ornament of that place, he also brought out of Macedonia. And it is said that Alexander the great caused Lysippus (that singular workman) to frame the pictures of all those Knights which in his company were slain at the River Granicum, and also to place his own picture among them.  
In the City of Rome there are two mountains called Equilini, in one of them are the baths of Diocletian, and the great Marble Horses, with two men half naked, holding their rains, being most singular workmanship, whereof one hath this inscription in Latin letters, Opus Praxitelis, the work of Praxitelis; the other Opus Phidiae, the work of Phidias: and it is clear, that they were brought thither by Ty●●dates King of Armenia, for whose entertainment Nero caused the Theatre of Pompey to be covered all over with gold in the space of one day. The story of the Trojan Horse is vulgarly 
Sipontinus.  known, which is also called Equus Durateus, or Dureus, wherein the Grecian Princes hid themselves, when they took Troy, according to these Verses;  
Nec cum durateus Trojanis Pergamon p 〈…〉  
Inflammascit Equus nocturno Grajugenarum.  
The truth whereof standeth thus, The Grecians making show that they had vowed a vow unto Pallas, framed a Horse of so great highness', that it could not be taken into Troy, except the gates were pulled down; and this they placed hard to the walls of Troy: Sinon (the counterfeit runagate) being then within the walls among the Trojans, persuaded them to pull down their walls and pull in that wooden Horse; affirming that if they could get it, Pallas would stand so friendly to them that the Grecians should never be able to move war against them: wherefore they pull down their gates, and part of their wall, and by that means do bring the Horse into the City: while the Trojans were thus revelling and making merry with themselves, and not thinking of any harm might ensue upon them, the leaders of the Grecian Army who by deceit all this while kept themselves close hid, (ever since which time the Grecians are termed of all Nations deceitful) on a sudden rose out of their lurking places and so going forward invaded the City, being destitute of any defence, and by this means subdued it.  
Others are of opinion, that the Poet's fiction of the Trojan Horse, was no other but this, that there was a mountain near Troy called Equus, and by advantage thereof Troy was taken, whereunto Virgil seemeth to allude, saying;  
Instar montis Equum divina Palladis arte  
Aedificant.—  
For they say that Pallas and Epeus made the Horse, and therefore I conjecture, that the Trojan Horse was nothing else but an engine of War, like unto that which is called Aries: For Pausanias saith, that Epeus was the inventor thereof. And Higinus saith, that the Trojan Horse was Machina oppugnatoria, a devise of war, to overthrow the walls.  
Of this Horse there was a brazen image at Athens in Acropolis, with this inscription, Chaeridemus, Fuangeli filius caelen 〈…〉 dicavit. When Alexander, looked upon his own picture at Ephesus which Apelles had drawn with all his skill, the King did not commend it according to the worth thereof: It fortuned that a Horse was brought into the room, who presently neighed at the picture of Alexander's Horse, smelling unto it as to a living Morse, whereat Apelles spoke thus to the King;  
Ho men Hippos ●oice sou graphicoteros cata polu.  
That is to say, The Horse is a better discerner of truth than you.  
There was one Phormis which went from Mae●alus in Arcadia into Sioilla, to serve Gelon the Son of Dinomenes, under whom and his brother Hier● he arose to great estate of wealth, and therefore he gave many gifts to Apollo at Delphos, and made two brazen Horses with their riders at Olympia, setting Dionysius the Grecian upon one and Simon Egineta upon the other.  
Aemilius Censorinus (a cruel Tyrant in Sicilia) bestowed great gifts upon such as could invent new kind of torments; there was one A●untius Paterculus, hoping to receive from him some great reward, made a brazen Horse, and presented it to the Tyrant: to include therein such as he should condemn to death: at the receipt whereof Aemilius which was never just before, first of all put the Author into it that he might take experience how cursed a thing it was to minister unto cruelty.  
Apelles also painted Clitus on Horseback hastening to war, and his Armour-bearer reaching his helmet unto him, so lively, that other dumb beasts were afraid of his Horse. And excellent was the skill of Nealces, who had so pictured a Horse foaming, that the beholders were wont to take their handkerchefs to wipe it from his mouth. And this much for the moral uses of Horses.   

Of the several diseases of Horses and their cures.  
SEeing in this discourse I have principally aimed at the pleasure, delight, and profit of Englishmen, I have thought good to discourse of the diseases of Horses and their cures in the words of our own Countrymen, M. Blundevile, and M. Markham, whose works of these matters are to be recorded like the Iliads of Homer in many places and several Monuments, to the intent that envy of Barbarism may never be able to bury them in oblivion, or neglect to root them out of the world, without the loss of other memorable labours.  
Wherefore good Reader, for the ensuing Tructure of diseases and cures compiled by them, after that I had read over the labours of C. Gisner, and compared it with them, finding nothing of substance in him, which is not more materially, perspicuously, profitably, and familiarly, either extracted or expressed by them, in a method most fitting this History, I have thought good to follow them in the description of the disease and the remedy; first (according to time) declaring them in the words of M. Blund. and afterwards in the words of M Markham, methodically one after the other, in the same place: wherewithal I trust the living authors will not be displeased, that so you may with one labour examine both; and I hope, that neither they, nor any of their friends or Scholars shall receive any just cause of offence, by adding this part of their studies to our labours, neither their books imprinted, be any way disgraced or hindered, but rather revived, renobled, and honoured. To begin therefore (saith Master Blundevile) after the discourse of the nature of a Horse followeth those things which are against nature, the knowledge whereof is as needfully profitable as the other. Things against nature be those whereby the healthful estate of a Horse's body is decayed, which are in number three; that is, the causes, the sickness, and the accidents; of the two first in order, and the other promiscuously as need requireth.   

Of causes and kinds thereof.  
THe causes of sickness be unnatural affects, or evil dispositions preceding sickness, and provoking the same, which of themselves do not hinder the actions of the body, but by means of 
Blundevile.  sickness coming betwixt. Of causes, some be called internal, and some external. Internal be those that breed within the body of the Beast, as evil juice. External be those that chance outwardly to the body, as heat, cold, or the stinging of a Serpent, and such like. In knowing the cause of every disease, consisteth the chief skill of the Farriar. For unless he knoweth the cause of the disease, it is impossible for him to cure it well and skilfully. And therefore I wish all Farriars to be diligent in seeking to know the causes of all diseases, as well in the parts similar, as instrumental, and to know whether such causes be simple, or compound; for as they be simple or compound, so do they engender simple or compound diseases.   

Of sickness, what it is, and how many general kinds there be; also with what order the diseases of Horses are herein declared. And finally, of the four times, belonging to every sickness.  
SIckness is an evil affect contrary to nature, hindering of itself, some action of the body Of sickness there be three general kinds, where of the first consisteth in the parts similar; the second in the parts instrumental; and the third in both parts together. The first kind is called of the Latins Intemperies, that is to say, evil temperature, which is either simple or compound. It is simple, when one quality only doth abound or exceed too much, as to be too hot, or too cold; it is compound, as when many qualities do exceed, as when the body is too hot and too dry, or too cold and too moist. The second kind is called Mala constituti●, that is to say, an evil state or composition, which is to be considered, either by the shape, number, quantity, or sight of the member, or part evil affected or diseased. The third kind is called Vnitatis solutio, that is to say, the loosening or division of the unity, which as it may chance diversely, so it hath divers names accordingly; for if such solution or division be in a bone, than it is called a fracture; if it be in any fleshy part, than it is called a Wound or Ulcer; in the veins, a Rupture; in the sinews, a Convulsion or Cramp; and in the skin, an Excoriation.  
Again, of diseases, some be called long, and some sharp and short, called of the Latins, M 〈…〉, which be perilous and do quickly kill the body. The long, do 〈…〉 rry longer by it. Yet moreover, there is sickness by itself, and sickness by consent: Sickness by itself, is that which being in some member, hindereth the action thereof by itself Sickness by consent, is derived out of one member into another, through the neighbourhood and community that is betwixt them: as the pain of the head which cometh from the stomach.  
Thus the learned Physicians which write of Mars body, do divide sickness▪ But Absyrtus writing of Horseleech craft, saith of that sickness, or rather malady (for so he termeth it, using that word as a general name to all manner of diseases that be in a Horse) there be four kinds, that is to say, the moist malady, the dry malady, the malady of the joints, and the malady betwixt the flesh and the skin. The moist malady is that which we call the Glanders. The dry malady is an incurable consumption, which some perhaps would call, the mourning of the chein, but not rightly, as shall appear unto you hereafter. The malady of the joints comprehendeth all griefs and sorentes that be in the joints. And the malady betwixt the flesh and the skin, is that which we call the 〈◊〉, U 〈…〉 which four kinds of maladies, Vegetius addeth three others, that is, the Forcine, the 〈◊〉 of the Reins or Kidneys, and the con 〈…〉 ered Marginess, most commonly called of the old writers the 〈…〉 sic; and so maketh seven kinds of maladies, under which all other particular diseases are comprehended.  
Again, Laurentius Rusius, useth an other kind of division of sickness. Of Horse's diseases, saith he, some be natural, and some accidental. The natural be those that do come either through the excess, or lack of engendering seed, or by error of nature, in misforming the young, or else by some defect of the dam or sire, in that perhaps they be diseased within, and have their seed corrupted.  
The accidental diseases be those that come by chance, as by surfeiting, of cold, heat, and such like thing. But forasmuch as none of these writers do follow their own divisions, nor handle the parts thereof accordingly: to avoid their confusion, and to teach plainly: I thought good and profitable therefore to use this my own division and order here following.  
First, then, of diseases some be inward, and some be outward. The inward be those that breed within the Horse's body, and are properly called maladies and diseases, whereof some do occupy all the whole body, and some particular parts or members of the body.  
Of those then that occupy all the body, and not be accident to any private member, I do first treat, as of Agues, of the Pestilence, and such like, and then of those that be incident to every particular member, beginning at the head, and so proceed orderly throughout all the members, even down to the sole of the foot, observing therein so nigh as I can, the self same order that Galen useth in his book, De locis male affectis, declaring what manner of disease it is, and how it is called in English, and also in Italian, because the King's stable is never without Italian Riders, of whom our Farriars borrowed divers names, as you shall perceive hereafter. Then the causes whereof it proceeds, and the signs how to know it, and finally, the cure and diet belonging to the same; and because I find not inward diseases enough to answer every part of the body, I do not let to interlace them with outward diseases incident to those parts, yea rather, I leave out no outward disease belonging to any particular member, and to the intent you may the better know to what diseases or sorances every part or member of the Horse's body is most commonly subject. And note by the way, that I call those outward diseases that proceed not of any inward cause, but of some outward cause, as when a Horse is shouldered by means of some outward cause, or his back galled with the saddle, or his sides spurgalled, or his his hoof cloyed with a nail, which properly may be called sorances or griefs.  
Thirdly, I talk of those diseases as well outward as inward, that may indifferently chance in any part of the body, as of Impostumes, Cankerous Ulcers, Wounds, Fistulaes', Burnings, B●usings, Breaking of bones, and such like.  
Fourthly, because most diseases are healed either by letting of blood, by taking up of veins, by purgation, or else by cauterisation, that is to say by giving the fire: I talk of those four necessary things severally by themselves; and finally I show you the true order of paring and shooing all manner of hoofs, according as the diversity of hoofs require: and to the intent you may the better understand me, you have the perfect shapes of all necessary shoes, plainly set forth in figures before your eyes. Thus much touching mine order which I have hitherto observed.  
Now it is necessary to know, that to every disease or malady, belongeth four several times, that is to say, the beginning, the increasing, the state, and declination, which times are diligently to be observed of the Farriar, because they require divers applying of medicine; for that medicine which was meet to be used in the beginning of the disease, perhaps is not to be used in the declination thereof: and that which is requisite, and very needful, to be applied in the state or chiefest of the disease, may be very dangerous to be used in the beginning. And therefore the Farriar ought to be a man of judgement, and able to discern one time from another, to the intent he may apply his medicines rightly. Hither of causes and sickness in general. Now it is also meet, that we speak in general of signs whereby sickness is known.   

Of the signs of sickness in general.  
SIckness according to the learned Physicians, is known four manner of ways. First, by inseparable or substantial accidents, as by the shape, number, quality, and sight of the part or member diseased. For if it be otherwise form, or more or less in number or quantity, or else otherwise placed than it ought to be, than it is not well. Secondly, sickness is known by alteration of the quality, as, if it be too hot, or too cold, too moist, or too dry. Thirdly, when the action of any member is hurt or letted, as when the eyesight is not perfect, it is a manifest sign that the eye is evil affected or sick. Likewise, when there breedeth no good blood in the body, it is an evident token that the Liver is not well. Fourthly, sickness is known by the excrements that come from the Beast, as by dung or stale; for if his dung be too strong of scent, full of whole Corn●, or of Worms, too hard, or too soft, or evil coloured, it is a token that he is not well in his body: so likewise if his stale be too thick, or too thin, too white, or too red, it betokeneth some surfeit, raw digestion, or else some grief in his reins, bladder or stones. But Vegetius saith, that it is best known, whether a Horse be sick or not, or toward sickness, by these signs here following; for if he be more slow and heavy in his trotting, or galloping, harder of Spur than he was wont to be, or spreadeth his litter abroad with his feet, often tumbling in the night season, fetching his breath short and violently, loud snuffling in the Nose, and casting out vapours at his Nostrils, or lieth down immediately after his provender, or maketh long draughts in his drinking, or in the night season is now down, and now on foot, or if in the next morning he be very hot in his pasterns, or betwixt his ears, or that his ears hang more than they are wont to do: again, if his eye sight be dim, and his eyes hollow in his head, his hairs standing right up, and his flanks hollow and empty, whensoever two or three of these signs do concur together, than it is to be thought, saith Vegetius, that the Horse is not well, and therefore he would have him immediately to be separated from his companions that be whole, and to be placed by himself until his disease be perfectly known and cured, and especially if it be any contagious disease.  
I have seen divers Farriars here in England to use that for the trial of a Horse's sickness, which I never read in any Author, that is, to feel his stones, whether they be hot or cold, and tosmell at his nostrils, and so by the savour thereof to judge what sickness the Horse hath. Truly I think that no evil way, if they can discern with their sense of smelling, the diversity of savours, that cometh out of his Nostrils, and then aptly apply the same to the humours whereof such savours be bred, and so orderly to seek out the original cause of his sickness. But I fear me, that more Farriars smell without judgement, then with such judgement, and no marvel why, sith that few or none be learned, or have been brought up with skilful Masters. But from henceforth I trust that my travail will cause such Farriars as can read, and have some understanding already, to be more diligent in seeking after knowledge than they have been heretofore, whereby they shall be the better able to serve their Country, and also to profit themselves, with good fame, whereas now for lack of knowledge they incur much slander.   

Of the Fever and divers kinds thereof in a Horse.  
I Think it will seem strange unto some, to hear that a Horse should have an Ague or Fever, but it was not strange unto the men of old time, as to Absyrtus, Hierocles, Xenophon, Vegetius, and 
Blondevile.  such like old Soldiers, throughly experimented in Horses griefs. A Fever, according to the learned Physicians, is an unnatural and immoderate heat, which proceeding first from the heart, spreadeth itself throughout all the arteries and veins of the body, and so letteth the actions thereof.  
Of Fevers there be three general kinds, whereof the first, is that which breedeth in the spirits, being inflamed or heated more than their nature requireth. The second breedeth in the humours, being also distempered by heat. The third in the firm parts of the body, being continually hot. What spirits and humours be, hath been told you before in the keepers Office. Of these three general kinds do spring many other special kinds, as Quotidians, Tertians, Quartans, Fevers Hectic, and very many others, whereunto man's body is subject, whereof none of my Authors do treat, unless Vegetius, who speaketh somewhat of a Fever Quotidian, of a Fever continual, and also of a Fever accidental. He speaketh also of Summer, Autumn, and Winter Fevers, without making any great difference betwixt them, more than that one is worse than another, by reason of the time and season of the year, so that in effect all is but one Fever. Wherefore according unto Absyrtus opinion, I will briefly show you first the causes whereof it proceeds, and then the signs how to know it, and finally how to cure the same.  
The Fever chanceth sometime by surfeiting of extreme labour or exercise, as of too much travelling, and especially in hot weather, of too swift galloping and running, and sometime by extreme heat of the Sun, and also by extreme cold of the air, and sometime it breedeth of crudity or raw digestion, which many times happeneth by over greedy eating of sweet green corn, or of such provender as was not thoroughly dried or cleansed: for after such greedy eating, and specially such meat, never followeth perfect digestion. The signs to know a Fever be these, The Horse doth continually hold down his head, and is not able to lift it up, his eyes are even blown so as he cannot easily open them: yea and many times they be watering, the flesh of his lips and of all his body is lush and feeble, his stones hang low, his body is hot, and his breath is very hot and strong, he standeth weakly on his legs, and in his going draweth them lasiely after him, yea he cannot go but very softly, and that staggering here and there he will lie down on his side, and is not able to turn himself, or to wallow; he forsaketh his meat both hay and provender, and is desirous of nothing but of drink, which, as Absyrtus saith, is an assured token of a Fever: he also sleepeth but little. The cure and diet. Let him blood in the face and temples, and also in the palate of his mouth, and the first day give him no meat, but only warm drink, and that by little and little. Afterward give him continually grass, or else very sweet hay wet in water, and let him be kept warm, and sometime walk him up and down fair and softly in a temperate air, and then let him rest, and when you see that he begins to amend, give him by little and little at once Barley fair sifted and well sodden, and also mundified, that is to say, the husk pulled away, like as when you blanche Almonds.   

Of divers sorts of Fevers according to Vegetius, and first of that which continueth but one day.  
THe Fever of one day called by the Greek name Ephemera, or else by the Latin name Diaria, chanceth many times through the rashness and small discretion of the keeper, or some other that letteth not to ride a Horse unmeasurably, either before or after watering, whereby the Horse afterward in the stable entereth into an extreme heat, and so falleth into his Fever, which you shall know partly by his waterish and bloodshotten eyes, and partly by his short violent and hot breathing and panting. Moreover, he will forsake his meat, and his legs will wax stiff and feeble. The cure, Let him have rest all the next day following, and be comforted with warm meat, then let him be walked up and down fair and softly, and so by little and little brought again to his former estate.   

Of the Fever continual.  
THe Fever continual, is that which continueth without intermission, and is called in Italian by the Latin name Febris continua, which springeth of some inflammation or extreme heat, bred in the principal members or inward parts, about the heart, which is known in this sort. The Horse doth not take his accustomed rest, whereby his flesh doth fall away every day more and more, and sometime there doth appear hot inflammations in his flanks, and above his withers. The cure; Purge his head by squirting into his Nostrils Man's urine, or the Water of an Ox that hath been rested a certain time, to the intent such water may be the stronger, and then give him the drink written in the next Chapter.   

Of the Fever taken in the Autumn, that is to say, at the fall of the leaf.  
IF a Horse chance to get a Fever at the fall of the leaf, cause him immediately to be let blood in the neck vein, and also in the third furrow of the roof of his mouth, and then give him this drink; Take of Jermander four ounces, of Gum-dragant, and of dried Roses, of each one ounce, beat them all into fine powder, and put them into a quart of Ale, adding thereunto of Oil-olive four ounces, and of Honey as much, and give it the Horse lukewarm.   

Of the Fever in Summer season.  
A Fever taken in Summer season is much worse than in any other time, and especially if it be 
Blundevile.  taken in the Dog days, for then the accidents be more furious. The signs be these, his arteries will beat evidently, and he will shed his seed when he staleth, and his going will be unorderly. The cure; Let him blood in a vein that he hath in his hinder haunch, about four fingers beneath the fundament, or if you cannot find that vein, let him blood in the neck vein, toward the withers, and if it be needful you may also give him this drink; Take the juice of a handful of Parslein mingled with Gum-dragant, with Ensens, and a few Damask roses, beaten all into fine powder, and then put thereunto a sufficient quantity of Ale made sweet with honey.   

Of the Fever in Winter.  
FOr the Fever in Winter, it shall be good to take the powder of the drugs last mentioned, and 
Blundevile.  with a quill or reed, to blow it up into his left nostril to make him to neese. It shall be good also to let him blood in the neck vein, and in the palate of the mouth, and then give him one of these drinks here following; Take of Ireos' six ounces, of round Pepper one ounce, of Bay berries, and of the seed of Smallage, of each one ounce, and let him drink them with sodden Wine. Or else take a pint of good Milk, and put therein of Oil four ounces, of Saffron one scruple, of Myrrh two scruples, of the seed of Smallage a spoonful, and make him drink that: or make him this drink; Take of Aristoloch, otherwise called round Hartwort, one ounce, of Gentian, of Hyssop, of Wormwood, of Sothernwood, of each one ounce, of dry fat figs six ounces, of the seed of Smallage three ounces, of Rue a handful, boil them all in a clean Vessel with River Water, until the third part be consumed, and when you see it look black and thick, take it from the fire, strain it, and give the Horse to drink thereof lukewarm.  
As touching his diet, let his water be always lukewarm, wherein would be put a little Wheat meal, and remember to give him no meat so long as his fit continueth. And because in all Agues it is good to quicken the natural heat of the Horse, by rubbing and fretting his body; it shall not be amiss in some fair day to use this Friction, called of the ancient writers Apotorapie, which is made in this sort, Take of Damask Roses one pound, of old Oil a pint, of strong Vinegar a pint and a half, of Mints and Rue beaten into powder, of each one ounce and a half, together with one old dry Nut, beat them and mingle them together, then being strained and made lukewarm, rub and chafe all the Horse's body therewith against the hair, until he beginneth to sweat, than set him up in the warmest place of the stable, and cover him well.   

Of the Fever which cometh of raw Digestion, or of Repletion.  
YOu shall know if the Fever proceedeth of any such cause, by these signs here following. The Horse will blow at the nose more than he is accustomed to do, seemeth to fetch his wind only at his nose, and his breath will be short, hot and dry, you shall see his flanks walk, and his back to beat. The cure: Cause him to be let blood abundantly in the head and palate of his month, and by squirting warm Vinegar in the morning into his nostrils, force him to neese: and if he be costive, let his fundament be raked, or else give him a clyster to ease the pain in his head. And as touching his diet, give him but little provender or hay, neither let him drink much nor often, but betwixt times. But in any wise let him be well rubbed and chafed, and that a good while together, and if you use the Friction declared in the last Chapter before in such sort as there is said, it shall do him very much good.   

Of the Fever accidental coming of some Ulcer in the mouth or throat.  
THe Horse not being well kept and governed, after that he hath been let blood in the upper parts; yea, and also besides that of his own nature is subject unto the distillation in his throat, or parts thereabout, the painful swelling or Ulcer whereof, causeth the Horse to fall into a grievous Ague. Whereof, besides the former remedies apt to purge humours, it shall be necessary also, to let him blood in the vein of the head, and in the palate of his mouth, and to be short, in all those places where the disease causeth most grief. And if the Horse be so sore pained as he cannot swallow down his meat, it shall be good to give him lukewarm water mingled with Barley meal, or Wheat meal, and beside that, to make him swallow down seven sops sopped in Wine one after another, at one time: some use at the second time to dip such sops in sweet Salad Oil. Thus far V●getius.   

Of the Pestilent Ague.  
IT seemeth by Laurentius Russius, that Horses be also subject to a Pestilent Fever, which almost incurable, is called of him Infirmitas Epidemialis, that is to say, a Contagious and pestiferous disease, 
Blundevile.  whereof there died in one year in Rome above a thousand Horses, which as I take it came by some corruption of the air, whereunto Rome in the chief of Summer is much subject, or else corrupt humours in the body engendered by unkind food, by reason perhaps, that the City was then pesteted with more Horsemen than there could be conveniently harboured or fed Laurentius himself rendereth no cause thereof, but only showeth signs how to know it, which be these, The Horse holdeth down his head, eateth little or nothing, his eyes waterish, and his flanks do continually beat. The Cure: First give him this clyster, Take of the pulp of Coloquintida one ounce, of Dragantum one ounce and a falls, of Ceutaury and Wormwood, of each one handful, of Castore 〈…〉 half an ounce, boil them in Water, then being strained, dissolve therein of Gerologundinum six ounces, of Salt an ounce and a half, and half a pound of Oil-olive, and minister it lukewarm with a horn, or pipe made of purpose. Make also this Plaster for his head; Take of Squilla five ounces, of Elder, of Castoreum, of Mustard seed and of Eusorbium, of each two ounces, dissolve the same in the juice of Daffodil, and of Sage, and lay it to the Temples of his head next unto his ears; or else give him any of these three drinks following, Take of the best treacle two or three ounces, and distemper it in good Wine, and give it him with a horn; or else let him drink every morning the space of three days, one pound or two of the juice of Elder roots; or else give him every morning to eat, a good quantity of Venus' hair, called of the Latins, Capillus Veneris, newly and fresh gathered, but if it be old, then boil it in Water, and give him the decoction thereof to drink with a horn.   

Martin's opinion and experience touching a Horse's Fever.  
THough Martin have not seen so many several kinds of Fevers to chance to Horses, yet he confesseth that a Horse will have a Fever, and saith, that you shall know it by these signs; 
Blundevile.  For after the Horse hath been sick two or three days, if you look upon his tongue you shall see it almost raw and scalt, with the heat that comes out of his body, and he will shake and trembles, reel and stagger when his fit cometh, which fit will keep his due hours, both of coming and also 〈◊〉 continuance, unless you prevent it by putting the Horse into a heat, which would be done so soon as you see him begin to tremble, either by riding him, or tying up his legs, and by chase him up and down in the stable, until he leave shaking, and then let him be kept warm, and stand on the bit the space of two hours, that done, you may give him some hay, by a little at once, and give him warm water, with a little ground malt twice a day, the space of three or four days; and once a day wash his tongue with Alomwater, Vinegar & Sage. But if you see that all this prevail not, then purge him with this drink, after that he hath fasted all one night; Take of Aloes one ounce, of Agarick half an ounce, of Liquorice and Annis seeds, of each a dram beaten to powder, and let him drink it with a quart of white wine likewarme, and made sweet with a little honey in the morning fasting, and let him be chafed a little after it, and be kept warm, and suffered to stand on the bit meatlesse two or three hours after, and he shall recover his health again quickly.   

Of sickness in general, and the Fever.  
IN general, sickness is an opposite foe to nature, warring against the agents of the body and mind, 
Markham.  seeking to confound those actions which uphold and maintain the body's strength and livelihood. Who coveteth to have larger definition of sickness, let him read Vegetius, Rusius, or excellent Master Blundevile, who in that hath been admirably well-deserving painful. For mine one part▪ my intent is to write nothing more than mine own experience, and what I have approved in Horses diseases most available: and first of the Fever or Ague in a Horse, though it be a disease seldom or not at all noted by our Mechanical Horse Farriars, who cure many times what they know not, and kill where they might cure, knew they the cause: yet I have myself seen of late (both by the demonstrate opinions of others better learned, and by the effects of the disease) some two Horses which I dare avouch were mightily tormented with a Fever; though divers Leeches had thereof given divers opinions, one saying it was the Bots, by reason of his immoderate languishment: another affirmed him to be bewitched, by reason of great shaking, heaviness, and sweeting: but I have found it and approved it to be a Fever, both in effect, nature, and quality: the cure whereof is thus; for the original cause of a Fever, is surfeit, breeding putrefaction in the blood; then when his shaking beginneth, take three new laid Eggs, break them in a dish, and beat them together, then mix thereto five or six spoonfuls of excellent good Aquavitae, and give it him in a horn, then bridle him, and in some Close or Court, chafe him till his shaking cease, and he begin to sweat: then set him up and clothe him warm. And during the time of his sickness, give him no water to drink, but before he drink it, boil therein Mallows, Sorrel, Purslain, of each two or three handfuls.  
As for his food, let it be sodden Barley, and now and then a little Rye in the sheaf to cleanse and purge him, chiefly if he be dry inwardly and grow costive. This I have proved uneffectless for this disease, and also much available for any other inward sickness proceeding either of raw digestion, too extreme riding, or other surfeit. Divers have written diversely of divers Agues, and I could prescribe receipts for them, but since I have not been experimented in them all, I mean to omit them, intending not to exceed mine own knowledge in any thing.   

Of the Pestilence.  
THe Pestilence is a contagious disease, proceeding, as Pelaganius saith, sometime of overmuch 
Blundevile.  labour, heat, cold, hunger, and sometime of sudden running after long rest, or of the retention or holding of stale or urine; or of drinking cold water whiles the Horse is hot and sweeting; for all these things do breed corrupt humours in the Horse's body, whereof the Pestilence doth chiefly proceed, or else of the corruption of the air, poisoning the breath whereby the Beasts should live, which also happeneth sometime of the corruption of evil vapours and exhalations that spring out of the earth, and after great floods or earthquakes, and sometime by means of some evil distillation or influence of the Planets, corrupting sometime the plants and fruits of the earth▪ and sometime divers kind of Cattle, and sometime both Men, Women and Children, as we daily see by experience. It seemeth that this evil or mischief in times past came suddenly, without giving any warning, for none of mine Authors doth declare any signs how to know whether a Horse hath this disease or not, but only affirm, that if one Horse do die of it, all his fellows that bear him company will follow after, if they be not remedied in time: so that as far as I can learn, the sudden death of one or two first, must be the only mean to know that this disease doth reign. And the remedy that they give is this; First separate the whole from the sick; yea, and have them 〈◊〉 out of the air of those that be dead, the bodies whereof, as Vegetius saith, if they be not 〈◊〉 buried, will infect all the rest. And let them blood as well in the neck, as in the mouth▪ and then give them this drink, Take of Gentian, of Aristoloch, of Bay 〈…〉 es▪ of 〈…〉 of the scraping of Ivory, of each like quantity, beat them into fine powder, and give as 〈◊〉 to the sick as to the whole, whom you would preserve from this contagion, every day a spoonful 〈◊〉 two of this powder in a pint of good Wine, so long as you shall see it needful. This 〈◊〉 before rehearsed, is called of the ancient writers Diapente, that is to say, a composition 〈…〉 simples, and is praised to be a sovereign medicine and preservative against all inward diseases, and therefore they would have such as travel by the way, to carry of this powder always 〈◊〉 them.  
There be many other medicines which I leave to write, because if I should rehearse every 〈◊〉 medicine, my book would be infinite; I for my part would use no other than that before expressed, or else Wine and Treacle only.   

Of the Diseases in the Head.  
THe head is subject to divers diseases according to the divers parts thereof: for in the panicles or little fine skins cleaving to the bones, and covering the brain, do most properly breed headache 
Blundevile.  and Migram. Again, in the substance of the brain, (which in a Horse is as much in quantity as is almost the brain of a mean Hog) do breed the Frenzy, madness, sleeping evil, the Palsy and forgetfulness. Finally, in the ventricles or cells of the brain, and in those conducts through which the spirits animal do give feeling and moving to the body, do breed the Turnsick or staggers, the Falling-evill, the Nightmare, the Apoplexy, the Palsy, and the Convulsion or Cramp, the Catar or Rheum, which in a Horse is called the Glanders: but first of Headache.   

Of Headache.  
THe Headache either cometh of some inward causes: as of some choleric humour, bred in the the panicles of the brain, or else of some outward cause, as of extreme heat or cold, of some blow, or of some violent savour. Eumelus saith, that it cometh of raw digestion: but Martin saith most commonly of cold: the signs be these; the Horse will hang down his head, and also hang down his ears; his sight will be dim, his eyes swollen and waterish; and he will forsake his meat The cure. Let him blood in the palate of his mouth: also purge his head with this perfume; Take of Garlic stalks a handful, all to broken in short pieces, and a good quantity of Frankincense, and being put into a chafing-dish of fresh coals, hold the chafing-dish under the Horse's nostrils, so as the fume may ascend up into his head: and in using him thus once or twice, it will make him to cast at the nose, and so purge his head of all filth. Pelagonius saith, that it is good to pour into his nostril's Wine, wherein hath been sodden Euforbium, Centaury, and Frankincense.   

Of the Frenzy and Madness of a Horse.  
THe learned Physicians do make divers kinds, as well of Frenzy, as of Madness, which are not needful to be recited, sith I could never read in any Author, nor learn of any Farriar, that a Horse were subject to the one half of them. Absyrtus, Hierocles, Eumelus, Pelagonius, and Hypocrates, do write simply de furore & rabie: that is to say, of the madness of a Horse. But indeed, Vegetius in his second Book of Horse-leach-craft, seemeth to make four mad passions belonging to a Horse, intituling his Chapters in this sort, de Appioso, de Frenetico, de Cardiacis, de Rabioso, the effects thereof, though I fear me it will be to no great purpose, yet to content such as perhaps have read the Author as well as I myself, I will here briefly rehearse the same.  
When some naughty blood (saith he) doth strike the film or pannicle of the brain, in one part only, and maketh the same grievously to ache, than the beast becometh Appiosum; that is to say, as it seemeth by his own words next following, both dull of mind and of sight. This word Appiosum is a strange word, and not to be found again in any other Author, and because in this passion, the one side of the head is only grieved, the Horse turneth round, as though he went in a Mill. But when the poison of such corrupt blood doth infect the mid brain, than the Horse becometh Frantic, and will leap and fling, and will run against the walls. And if such blood filleth the veins of the stomach, or breast, than it infecteth as well the heart as the brain, and causeth alienation of mind, and the body to sweat, and this disease is called of Vegetius, Passocardiaca, which if Equus Appiosus chance to have, than he becometh Rabiosus, that is to say, stark-mad. For saith he, by overmuch heat of the liver and blood, the veins, and arteries of the heart are choked up, for grief and pain whereof the Horse biteth himself, and gnaweth his own flesh.  
Of two sorts of mad Horses, I believe I have seen myself here in this Realm. For I saw once a black Sweatbland Horse (as I took him to be) in my Lord of Hunsdons' stable at Hunsdon, coming thither by chance with my Lord Morley, which Horse would stand all day long biting of the manger, and eat little meat or none, suffering no man to approach unto him, by which his doings, and partly by his colour and complexion, I judged him to be vexed with a melancholy madness called of the Physicians Mania, or rather Melancholia, which cometh of a corrupt Melancholy, and filthy blood or humour, sometime spread throughout all the veins of the body, and sometimes perhaps remaining only in the head, or else in the spleen, or places next adjoining. The other mad Horse was a Rouen of Master Ashlies, Master of the Jewel house, which with his teeth crushed his Master's right forefinger in pieces, whilst he offered him a little Hay to eat, whereby he lost in a manner the use of his whole hand, to the great grief of all his friends, and also of all the Muses, which were wont to be much delighted with such passing sweet music as that his fine quavering hand could sometime make upon divers Instruments, but especially upon the Virginals.  
This Horse I say, though he could eat his meat, drink his drink, and sleep: yet if he were never so little offended, he would take on like a spirit, and both bite and strike at any man that came nigh him: yea and would bite himself by the shoulders most terribly, pulling away lumps of flesh, so broad as a man's hand: and whensoever he was ridden, he was fain to be muzzled with a muslel of iron, made of purpose to keep him from biting either of his Rider or of himself, which no doubt proceeded of some kind of frenzy or madness, whereunto the Horse was subject; by means that hot blood (as I take it) abounded overmuch in him. But now as touching the causes, signs, and cure of Horse's madness, you shall hear the opinion of old Writers: for Martin never took such cure in hand. Absyrtus and the other Authors before mentioned, say, that the madness of a Horse cometh either by means of some extreme heat taken by travelling, or long standing in the hot Sun, or else by eating over many fitches', or by some hot blood resorting to the panicles of the brain; or through abundance of choler remaining in the veins; or else by drinking of some very unwholesome water. The signs be these, he will bite the manger and his own body, and run upon every man that comes nigh him, he will continually shake his ears, and stare with his eyes, and some at the mouth: and also, as Hypocrates saith, he will forsake his meat, and pine himself with hunger.  
The cure, Cause him to be let blood in his legs abundantly, which is done (as I take it) to divert the blood from his head. Notwithstanding it were not amiss, to let him blood in the neck and breast veins. Then give him this drink: take the roots of wild Cowcumber, and boil it in harsh red Wine, and put thereunto a little Nitre, and give it him with a horn lukewarm: or if you can get no Cowcumber, then take Rue, and Mints, and boil them in the Wine: it were not amiss also to add thereunto a handful of black Elleborus, for that is a very good herb against madness. Eumelius saith, that if you give him man's dung in Wine, to drink three mornings together, it will heal him: also to take of black Elleborus two or three handfuls, and boil it in a sufficient quantity of strong Vinegar, and therewith rub and chafe both his head, and all his body once or twice a day; for the oftener his head is rubbed, the better, and often exercise is very profitable to all his body. Some again would have the skin of his body to be pierced in divers places with an hot iron, to let out the evil humours: but if none of all this will prevail, than the last remedy is to geld him of both his stones, or else of one at the least; for either that will heal him, or else nothing. As touching the diet and usage of a mad Horse, the Authors do not agree; for some would have him kept in a close, dark and quiet house, void from all noise, which as Absyrtus saith, will either make him madder, or else kill him out of hand. His diet would be thin, that is to say, without any provender, and that day that he is let blood, and receiveth his drink, they would have him fast until even, and then to have a warm mash of Barley meal: yea, me thinks it were not amiss to feed him only with warm mashes and hay; and that by a little at once, until he be somewhat recovered.   

Another of the Headache.  
THe Headache, as most are opinionated, proceedeth of cold and raw digestion: the cure is; Take 
Markham.  a Goose feather anointed with Oyl-de-bay, and thrust it up into the Horse's nostrils, to make him neese; then take a wreath of Peas-straw or wet hay, and putting fire thereunto, hold it under the Horse's nose, so as the smoke may ascend up into his head; then being thus perfumed, take a knife and prick him in the palate of the mouth, so that he may lick up and chaw his own blood, which done, have great care in keeping his head warm, and doubt not his recovery.   

Of the Sleeping-evil.  
THis is a disease forcing the Beast continually to sleep, whether he will or not, taking his memory and appetite clean away, and therefore is called of the Physicians Lethargus, it proceedeth of 
Blundevile.  abundance of phlegm moistening the brain overmuch. It is easy to know it, by the continual sleeping of the Horse. The cure of this disease according to Pelagonius, Vegetius, and others, is in this sort: Let him blood in the neck, and then give him this drink: Take of Camomile and Mother-wort, of each two or three handfuls, and boil them in a sufficient quantity of water, and put thereunto a little Wheat-bran, Salt and Vinegar, and let him drink a pint of that every day, the space of three or four days together. It is good also to perfume and chafe his head, with Thyme and Pennyroyal sodden together in Vinegar, or with Brimstone and feathers burned upon a chafingdish of coals under his nose: and to provoke him to neese, by blowing Pepper and Pyrethre beaten to powder, up into his nostrils: yea and to anoint the palate of his mouth, with Honey and Mustard mingled together, and in his drink, which would be always warm water, to put Parsley seed, and Fennel seed, to provoke urine. His legs also would be bathed, and his hoofs filled with Wheat-bran, Salt, and Vinegar, sodden together, and laid to so hot as he may endure it, and in any case suffer him not to sleep, but keep him waking and stirring, by continual crying unto him, or pricking him with some sharp thing that cannot pass through the skin, or else by beating him with a whip, and this doing he shall recover.   

Another of the Sleeping-evill.  
THe Sleeping-evill in a Horse, differeth nothing from that which the Physicians call the Lethargy 
Markham.  in men, for it provoketh the Horse to sleep continually, without desisting, robbing his memory and appetite of their qualities: the knowledge thereof is easily known by his drowsiness, and the cure in this sort: Let one stand by him, and either with fearful noise or stripes, perforce keep him waking; then let him blood under the eyes, and in the neck, and then take a leaf or two of the best Tobacco, which being dried and beaten to powder, with a quill blow it up into his nostrils, and give him to drink Vinegar, Salt, and Mustard mingled well together, to which if you put a little Honey, it shall not be amiss; and also when he drinketh any water, put thereto either Fennel-seeds, Aniseeds or Pepper.   

Of a Horse that is taken.  
A Horse is said to be taken, when he is deprived of his feeling and moving, so as he is able to stir no manner of way, but remaineth in such state and form, as he was taken in; which disease is 
Blundevile.  called of the Physicians by the Greek name Catalepsis, and in Latin, Deprehensio, or Congelatio; and of Vegetius, Sideratio; which also calleth those Beasts that have this disease Jumenta sideratitia. The Physicians say, that it cometh of abundance of phlegm and choler mixed together, or else of melancholy blood, which is a cold dry humour oppressing the hinder parts of the brain. But Vegetius saith, that it comes of some extreme outward cold, striking suddenly into the empty veins, or some extreme heat or raw digestion; or else of some great hunger, caused by long fasting. It is easy to know by the description before mentioned.  
As touching the cure, Vegetius saith, that if it come of cold, than it is good to give him to drink one ounce of Laserpitium, with Wine and Oil mixed together, and made lukewarm: if of heat, then to give it him with Water and Honey: if of crudity, then to heal him by fasting: if of hunger, then by feeding him well with Pease▪ But Martin saith, that this disease is called of the French men Surprins, and it cometh (as he saith) most chiefly of cold taken after heat, and he wisheth a Horse that is thus taken, to be cured in this sort. First to be let blood on both sides of the breast, and then to be put in a heat either by continual stirring and molesting him; or else if he will stir by no means, then to bury him all save the head in a warm dunghill, and there to let him lie until his limbs have some feeling. And before you so bury him, it shall be good to give him this drink: Take of Malmsie three pints, and put thereunto a quartern of Sugar, and some Cinnamon and Cloves, and let him drink it good and warm, and until he be perfectly whole, let him be kept warm, and often exercised and walked up and down in the stable, and thinly dieted, and drink nothing but warm water, wherein if you put some Fennel and Parsley seed, to provoke him to urine, it shall be the better. And if he cannot dung, let him be raked, and have a clyster made of the broth of Mallows and fresh Butter.   

Another of a Horse that is taken.  
A Horse which is bereft of his feeling, moving or stirring, is said to be taken, and in sooth so he is, in that he is arrested by so villainous a disease; yet some Farryers', not well understanding 
Markham.  the ground of the disease, construe the word taken, to be stricken by some Planet, or evil spirit, which is false; for it proceedeth of too great abundance of phlegm and choler, symbolised together: the cure is thus; Let him blood in his spur veins, and his breast veins, and then by folding him in abundant number of clothes, drive him into an extreme sweat, during which time of his sweeting, let one chafe his legs with Oyl-de-bay; then after he hath sweat the space of two hours, abate his clothes moderately; and throughly after he is dry, anoint him all over with Oil Petrolium, and in twice or thrice dressing him he will be found.   

Of the Staggers.  
THis is a dizziness of the head, called in Latin, Vertigo; and of the Italians, as I remember, Capistura. It cometh of some corrupt blood, or gross and tough humours oppressing the brain, from 
Blundevile.  whence proceedeth a vaporous spirit, dissolved by a weak heat, which troubleth all the head. The signs be these; dimness of sight, the reeling and staggering of the Horse, who for very pain will thrust his head against the walls, and forsake his meat. The cure according to Martin is thus:  
Let him blood in the temple veins, and then with a knife make an hole an inch long overthwart his forehead, hard underneath his foretop, and raise the skin with a Cornet, thrusting it upward towards the head-stale a good handful, and then put in a tent dipped in Turpentine and Hog's grease molten together, renewing the tent every day once until it be whole, and do the like upon the ridge of the rump; but me thinks it were better to do the like, in the powl of his head, or nape of his neck, for so should the evil humours have both ways the easier and speedier passage: and as touching his diet, let him have continually warm drink, and mashes; and once a day be walked up and down fair and softly to exercise his body.   

Of the Staggers.  
THe Staggers is a dizy disease, breeding frenzy in a Horse, which if it be not instantly helped, is mortal: the cure is thus; Let him blood in the temple veins, and then apply to his temples 
Markham.  clothe wet in the juice of Garlic, and Aqua vitae mixed together: if you crush Garlic, and put it in his ears, it is excellent; or if you slit his forehead, and loosening the skin from the bone, taint is with Turpentine and Salad-oil, it will undoubtedly help him.   

Of the Failing-evil.  
THis is a kind of Convulsion or Cramp, called of the Latins by the Greek name Epilepsia; in Italian, 
Blundevile.  Il morbo caduco, depriving the Beast at certain times, and for a certain space of the use of feeling, hearing, and seeing, and of all the other senses. And although it be a disease hath been seldom seen to chance unto Horses of this Country, yet it appeareth by Absyrtus, and also by Vegetius, and divers others, that Horses he subject thereunto. For Absyrtus writing to his friend Tiberius Claudius saith, that unto Horses chanceth many times the Falling-sickness. The signs whereof are these; The Horse will fall down suddenly, partly through the resolution of his members, and partly through distension of his sinews, and all his body will quiver and quake, and sometime he will some at the mouth. Vegetius again writeth in this sort; By a certain course of the Moon Horses and other beasts many times do fall, and die for a time as well as men. The signs whereof are these: Being fallen, their bodies will quiver and quake, and their mouths will some, and when a man would think that they would die out of hand, they rise suddenly up and fall to their meat. And by feeling the gristle of their nostrils with your finger, you shall know whether they will fall often or not; for the more cold the gristle be, the oftener, and the less cold it be, the seldomer they will fall. The cure:  
Let him blood abundantly in the neck veins, and within five days after, let him blood again in the temple veins, and let him stand in a warm and dark stable, and anoint all his body with comfortable Ointments, and his head and ears with Oil of Bay, and liquid Pitch or Tar, mingled together. And also put some thereof into his ears, and then make a Biggen for him of some sort warm skin, as of a Sheep's skin, or else of Canvas stuffed underneath with Wool, and make him this purging drink. Take of Radish roots two ounces, of the root of the herb called in Latin, Panex or Panaces, and of Scammony, of each one ounce; beat all these things together, and boil them in a quart of Honey, and at sundry times as you shall see it needful, give him a good spoonful or two of this in a quart of Ale lukewarm, whereunto would be put three or four spoonfuls of Oil. It is good also to blow the powder of Motherwort, or of Pyrethrum, up into his nostrils; and if the disease do continue still for all this, than it shall be needful to pierce the skin of his forehead in divers places with a hot iron, and to let out the humours oppressing his brain.   

Of the Night-mars.  
THis is a disease oppressing either Man or Beast in the night season when he sleepeth, so as he cannot draw his breath, and is called of the Latins, jucubus. It cometh of a continual crudity or raw digestion of the stomach, from whence gross vapours ascending up into the head, do oppress the brain, and all the sensitive powers, so as they cannot do their office, in giving perfect feeling and moving to the body. And if this disease chancing often to a man, be not cured in time, it may perhaps grow to a worse mischief, as to the Falling-evil, Madness, or Apoplexy. But I could never learn that Horses were subject to this disease, neither by relation, nor yet by reading, but only in an old English Writer, who showeth neither cause nor signs, how to know when a Horse hath it, but only teacheth how to cure it with a food foolish charm; which because it may perhaps make you gentle Reader to laugh, as well as it did me, for recreation sake I will here rehearse it. Take a flint stone that hath a hole of his own kind, and bang it over him, and write in a bill,  
In nomine patris, etc.  
Saint George our Lady's Knight,  
He walked day, so did he night,  
Until ●e her found,  
He her beat, and he her bound,  
Till truly her troth she him plight,  
That she would not come within the night,  
There as Saint George our Lady's Knight,  
Named was three times, Saint George.  
And hang this Scripture over him, and let him alone: with such proper charm as this is, the 〈◊〉 Friars in times past were wont to charm the money out of plain folk purses.   

Of the Apoplexy.  
THe Apoplexy, is a disease depriving all the whole body of sense and moving. And if it deprive but part of the body, than it is called of the Latins by the Greek name Paralysis, in our tongue 
Blundevile.  a Palsy. It proceeds of cold, gross, and tough humours, oppressing the brain all at once, which may breed partly of crudities and raw digestion, and partly by means of some hurt in the head, taken by a fall, stripe, or otherwise. As touching Apoplexy, few or none writing of Horse-●leach-craft, do make any mention thereof: but of the Palsy Vegetius writeth in this manner; A Horse (saith he) may have the Palsy as well as a man, which is known by these signs: He will go 〈…〉ing and 〈◊〉 like a Crab, carrying his neck awry, as if it were broken, and goeth crookedly with his legs, beating his head against the walls, and yet forsaketh not his meat nor drink, and his provender seemeth moist and wet. The cure. Let him blood in the temple vein, on the contrary side of the ●rying of his neck, and anoint his neck with comfortable Ointment, and splent it with splents of wood to make it stand right, and let him stand in a warm stable, and give him such drinks as are recited in the next chapter following. But if all this profiteth not, then draw his neck with a hot iron on the contrary side: that is to say, on the whole side, from the nether part of the ear down to the shoulders, and draw also a good long strike on his temple, on that side, and on the other temple make him a little star in this sort *, and from his reins to his mid back, draw little lines, in manner of a ragged staff, and that will heal him.   

Of the Cramp or Convulsion of the Sinews and Muscles.  
A Convulsion or Cramp, is a forcible and painful contraction or drawing together of the sinews and muscles, which do happen sometime through the whole body, and sometime but in one part or member only. And according as the body may be diversely drawn, so do the Physicians, and also mine Authors that write of Horse-leech-craft, give it divers names. For if the body be drawn forward, than they call it in Greek, Emprosthotonos; in Latin, Tensio ad anteriora. And if the body be drawn back, it is called in Greek, Opisthotonos; in Latin, Tensio ad posteriora.  
But if the body he stark and straight, bowing neither forward, nor backward, than it is called simply in Greek, Tetanoes; in Latin, Distensio or Rigour: which names also are applied to the like Convulsions of the neck. Notwithstanding, Vegetius writing of this disease, entitleth his chapters the Roborosis, a strange term, and not to be found again in any other Author: A Convulsion, as I said before, may chance as well to one part or member of the body, as to the whole body: as to the eye, to the skin of the fore head, to the roots of the tongue, to the jaws, to the lips, to the arm, hand or leg: that is to say, whensoever the sinew or muscle serving to the moving of that part, is evil affected or grieved▪ Of which Convulsions, though there be many divers causes: yet Hypocrates bringeth them all into two: that is to say, into fullness and emptiness: for when a Convulsion proceedeth either of some inflammation of superfluous eating or drinking, or for lack of due purgation, or of overmuch rest and lack of exercise, all such causes are to be referred to repletion or fullness. But if a Convulsion come by means of overmuch purging or bleeding, or much watching, extreme labour, long fasting; or by wounding or pricking of the sinews, than all such causes are to be referred unto emptiness. And if the Convulsion proceed of fullness, it chanceth suddenly, and all at once; but if of emptiness, than it cometh by little and little, and leisurely.  
Besides these kinds of Convulsions, there is also chancing many times in a man's fingers, legs and toes, another kind of Convulsion, which may be called a windy Convulsion, for that it proceeds of some gross or tough vapour, entered into the branches of the sinews, which maketh them to swell like a Lute string in moist weather, which though it be very painful for the time, yet it may be soon driven away; by chase or rubbing the member grieved with a warm cloth. And this kind of Convulsion or Cramp chanceth also many times to a Horse's hinder-legs standing in the stable.  
For I have seen some myself, that have had one of their hinder-legs drawn up with the Cramp almost to the belly so stiff and hard, as no man hath been able to stir it, neither could the Horse himself set it down to the ground of a long season, which I think might be soon remedied: first by continual chase, fretting, or rubbing his legs with a good wisp, and then by tying up the other hinder-leg, or else the foreleg on the sore side, whereby he should be forced to set down the pained leg: Thus far I have discoursed of the Convulsion of sinews, and of the causes thereof, according to the opinions of the learned Physicians. Now I will briefly show you the causes, signs, and cure thereof, according to the doctrine of mine Authors that write of Horse-leech-craft.  
Absyrtus saith, that this disease doth come, either by driving the Horse into a sweat when he halteth, or for that he hath trodden upon some nail, or by taking cold after journeying and sweeting in Winter season, whereby his lips are clung together, or by long lying and rest after sweeting, whereby the sinews of his forelegs be numbed, or by having some stripe of his privy members; or by long travelling in the cold Mountains, where Snow and Ice doth abound. For Theomnestus writeth, that coming out of Paeonia, with the King and his Army, and passing over the Mountains to go into 〈…〉 lie there fell such abundance of Snow, as not only many Soldiers died, sitting still on their Horse's backs, with their Weapons in their hands, being so stark and stiff, and cleaving so fast to their Saddles, as they could not easily be pulled out of them: but also divers Horses in their going were so numbed as they could not bow their legs: yea and some were found stark dead, standing still on their feet, and few Horses or none escaped at that time free from this Convulsion of sinews, insomuch that Theomnestus his own Horse which he loved dearly, was sore vexed therewith. The signs to know whether a Horse be troubled with the Convulsion in the sinews or not, be these:  
His head and neck will be so stiff and stark, as he can bow it no manner of way, his ears will stand right up, and his eyes will be hollow in his head, and the fleshy parts thereof in the great corners, will be turned backward; his lips will be clung fast together, so as he cannot open his mouth, and his tongue so numbed as he can neither eat nor drink; his backbone and tail will be so stiff, as he cannot move it one way nor other and his legs so stiff, as they will not bow, and being laid he is not able to rise, and specially on his hinder-legs, but falleth down on his buttocks, like a Dog when he sitteth on the ground; and by means of the Convulsion in his back, his bladder also for neighbourhood sake, suffereth, whereby the Horse cannot stale, but with great pain: The cure.  
Put him into a sweat, either by burying him all save the head in some warm dunghill; or it he be a Horse of price, carry him into a hot house, where is no smoke, and let him sweat there. Then anoint all his body, head, neck, legs, and all, with Oil of Cypress, and Oil of Bay mingled together. Or else with one of these Ointments: Take of Hog's grease two pound, of Turpentine half a pound, of Pepper beaten in powder one dram, of new Wax one pound, of old Oil two pound; boil all these together, and being made very warm, anoint all his body therewith. Or else with this Ointment: Take of new Wax one pound, of Turpentine four ounces, of Oyl-de-bay as much, of Opopanax two ounces, of Deers suet and Oil of Storax, of each three ounces, melt all these together, and anoint all his body therewith.  
It is good also to bathe his head with the decoction of Fitches, or else of Lupins, and make him this drink: Take twenty grains of long Pepper, finely beaten into powder, of Cedar two ounces, of Nitre one ounce, of Laserpitium as much as a Bean, and mingle all these together with a sufficient quantity of white Wine; and give him thereof to drink a quart every morning and evening, for the space of three or four days; or else this drink: Take of Opopanax two ounces, of Storax three ounces, of Gentian three ounces, of Manna Succary three ounces, of Myrrh one scruple, of long Pepper two scruples, give him this with old Wine: or make him a drink of Laserpitium, Cumin, A ●ise seed, Fenigreek, Bay-berries, and old Oil.  
In old time they were wont to let him blood in the Temples, which Absyrtus doth not allow, saying, that it will cause the sinews of his lips to dry up, so as the Horse being not able to move them, shall pine for hunger. As touching his diet, give him at the first warm mashes, and such soft meat as he may easily get down, and wet Hay, bringing him to harder food by little and little. And in any case, let him be kept very warm, and ridden or walked once a day to exercise his legs and limbs. Theomnestus cured his Horse, as he saith, by placing him in a warm stable, and by making a clear fire without any smoke round about him; and the Horse not being able to open his jaws of himself, he caused his mouth to be opened, and put therein sops dipped in a confection called Entrigon conditum, and also anointed all his body with a Medicine or Ointment called Acopum (the making whereof hereafter followeth) dissolved in Cypress Oil, which made him to fall into a sweat, and being before half dead and more, brought him again to his feeling and moving, so as he did rise and eat his meat.   

Of the Cramp or Convulsions of the Sinews or Muscles.  
A Convulsion or Cramp, is a forcible drawing together of the sinews, sometimes universally over the whole body; as I have seen one Horse in my life time, and sometimes but in one part or member, as I have known and helped divers. These Convulsions have two grounds, namely, either natural, or else accidental; natural, as proceeding of cold windy humours engendered in the body, and dispersed into those parts, work there the effects of grievance. Accidental, is by wounding or pricking the sinews, of which immediately ensueth a Convulsions If it be natural, and the disease generally dispersed; then the cure is thus: Dig a great deep hole in some old dunghill, and there bury him all save the head, so as he may sweat there for the space of two hours at the least; then take him out, and anoint▪ his body all over with Nerve oil, Turpentine, and Deers suet mingled together on the fire, and bathe his head in the juice of Rue and Camomile.  
Then give him to drink old Ale brewed with Cinnamon, Ginger, Fenigreek and long Pepper: of each three ounces. As for his diet, let it be warm mashes, sodden wheat and hay, throughly carded with a pair of Wool-cards: let him be kept very warm and aired abroad once a day at the least.  
If this Convulsion be but only in one member, than it is sufficient, if every day with hard ropes of hay or straw you rub and chafe that part exceedingly, and apply there to a little quantity of the Oil of Pepper. If the Convulsion be accidental, proceeding of some hurt, whereby the sinew is wounded or pricked; then shall you incontinently take up the sinew so wounded, searching the wound with great discretion, and cut it clean in sunder; then shall you endeavour to heal up the same with unguents, plasters and balms, as shall be hereafter mentioned in the chapters of wounds and ulcers, of what kind or nature soever.   

Of the Cold in the Head.  
ACcording as the cold which the Horse hath taken, is new or old, great or small, and also according as humours do abound in his head, and as such humours be thick or thin, so is the disease more or less dangerous. For if the Horse casteth little or no matter out of his nose, or hath no 
Blundevile.  very great cough, but only heavy in his head, and perhaps lightly cougheth now and then, it is a sign that he is stopped in the head, which we were wont to call the pose. But if his head be full of humours congealed by some extreme cold taken of long time past; and that he casteth foul filthy matter out at the nose, and cougheth grievously; than it is a sign that he hath either the Glanders, or the Strangullion, mourning of the chein, or Consumption of the Lungs. For all such diseases do breed for the most part of the rheum or distillation that cometh from the head. Of the cures thereof we leave to speak, until we come to talk of the diseases in the throat, minding here to show you how to heal the pose or cold before mentioned.  
Martin saith, it is good to purge his head, by perfuming him with Frankincense, and also to provoke him to sneeze, by thrusting two Goose feathers dipped in Oyl-de-bay up into his nostrils, and then to troth him up and down half an hour, for these feathers will make him to cast immediately at the nose, Lautentius Russius would have him to be perfumed with Wheat, Pennyroyal, and Sage sodden well together, and put into a bag so hot as may be; which bag would be so close fastened to his head, that all the savour thereof may ascend up into his nostrils, and his head also would be covered and kept warm: and to provoke him to sneeze, he would have you to bind a soft clout anointed with Soap; or else with Butter and Oyl-de-bay unto a stick, and to thrust that up and down into his nostrils, so high as you may conveniently go, and let him be kept warm, and drink no cold water. Yea, it shall be good for three or four days, to boil in his water a little Fenigreek, Wheat meal, and a few Aniseeds. And every day after that you have purged his head by perfuming him, or by making him to sneeze, cause him to be trotted up and down, either in the warm Sun, or else in the house half an hour, which would be done before you water him, and give him his provender.   

Of the Cold in the Head.  
THe pose or cold in a Horse, is the most general disease that happeneth, and is the easiest perceived, both by stopping, rattling in the nose, and coughing, the cure thereof is in this sort: If it be but newly taken by some-careless regard, and immediately perceived, you shall need no other 
Markham.  remedy, but to keep him warm every morning and evening after his water, to ride him forth, and to troth him up and down very fast till his cold break, and then gently to gallop him a little, which moderate exercise with warm keeping will quickly recover him again; but if the cold hath had long residence in him, and still increaseth, than you shall give him this drink three days together: Take of strong Ale one quart, of the best Treacle six pennyworth, of long Pepper and grains, of each as much beaten to powder, of the juice of Garleek two spoonfuls, boil all these together, and give it the Horse to drink; so warm as he may suffer it, and then troth him up and down by the space of an hour or more, and keep him warm, giving him to drink no cold water.   

Of the diseases of the Eyes.  
Horse's eyes be subject to divers griefs, as to be waterish or bloodshotten, to be dim of sight, to have the Pin and Web, and the Haw, whereof some comes of inward causes, as of humours 
Blundevile.  resorting to the eyes, and some of outward, as of cold, heat, or stripe.   

Of Weeping or Watering Eyes.  
THis, as Laurentius Russius saith, may come sometime by confluence of humours, and sometime by some stripe, whose cure I leave to recite, because it doth not differ from Martin's experience here following▪ Take of Pitch, Rosen and Mastic, a like quantity, melt them together. Then with a little stick, having a clout bound to the end thereof, and dipped therein, anoint the temple veins on both sides, a handful above the eyes, as broad as a Testern, and then clap unto it immediately a few flocks of like colour to the Horse, holding them close to his head with your hand, until they stick fast unto his head, then let him blood on both sides, (if both sides be infected) a handful under the eyes. Russius also thinketh it good to wash his eyes once a day with pure pure white wine, and then to blow therein a little of Tartarum, and of Pumice stone, beaten into fine powder.   

Of Watering Eyes.  
WAtering eyes come most commonly in some stripe or blow, and the cure is thus: Lay unto his temples a plaster of Turpentine and Pitch molten together, then wash his eyes with white 
Markham.  Wine, and afterward blow the powder of burnt Alum into the same.   

Of Bloodshotten Eyes, also for a blow or itching, and rubbing in the Eyes.  
MArtin never used any other medicine, than this water here following, wherewith he did always heal the foresaid griefs: Take of pure Rose water, of Malmsie, of Fennel water, of 
Blundevile.  each three spoonfuls, of Tutia as much as you can easily take with your thumb and finger, of Cloves a dozen beaten into fine powder; mingle them together, and being lukewarm, or cold if you will, wash the inward part of the eye with a feather dipped therein, twice a day until he be whole. Russius saith, that to bloodshotten eyes it is good to lay the white of an Egg, or to wash them with the juice of Celidony.   

Another of Bloodshotten Eyes, or any other sore Eye, coming of rheum or other humour.  
FOr any sore eye make this water: Take of the water of Eye-bright, of Rose water, and Malmsey, 
Markham.  of each three spoonfuls, of Cloves six or seven beaten to fine powder; of the juice of Houseleek two spoonfuls; mix all these together, and wash the Horse's eyes therewith once a day, and it will recover him.   

Of dimness of sight, and also for the Pin and Web, or any other spot in the Eye.  
IF the Horse be dim of sight, or hath any Pearl growing in his eye, or thin film covering the ball of his eye, than Russius would have you take of Pumice stone, of Tarturam, and of sal Gemm●, of 
Blundevile.  each like weight, and being beaten into very fine powder, to blow a little of that in his eye, continuing so to do every day once or twice, until he be whole. Martin saith, that he always used to blow a little Sandivoir into the eye once a day, which simple he affirmeth to be of such force, as it will break any Pearl or Web in short space, and make the eye very clear and fair. Russius amongst a number of other medicines, praiseth most of all the powder of a black flint stone.   

Of the Pin and Web, and other dimness.  
FOr to cure the Pin, Web, Pearl, Film, or other dimness, use this means following: Take of Sandivoir, 
Markham.  the powder of burnt Alum, and the powder of black Flintstone, of each like quantity: and once a day blow a little thereof into the Horse's eye, and it will wear away such imperfect matter, and make the eye clear.   

Of the Haw, called of the Italians, Ilunghia de gli occhi.  
THis is a gristle covering sometime more than one half of the eye: It proceedeth of gross and 
Blundevile.  tough humours, descending out of the head; which Haw, as Martin saith, would be cut away in this sort: First, pull both the eyelids open with two several threads, stirched with a needle to either of the lids. Then catch hold of the Haw with another needle and thread, and pull it out so far as you may cut it round the breadth of a penny, and leave the black behind. For by cutting away too much of the fat and black of the eye, the Horse many times becometh blear-eyed. And the Haw being clean taken away, squirt a little white Wine or Beer into his eye.   

Another of the Haw.  
A Haw is a gross gristle growing under the eye of a Horse, and covering more than one half of his 
Markham.  sight; which if he be suffered will in short time perish the eye: the cure is thus: Lay your thumb under his eye, in the very hollow, then with your finger pull down the lid, and with a sharp needle and thread take hold of the Haw, and plucking it out, with a sharp knife, cut it away the compass of a penny, or more, that done, wash the eye with a little Beer.   

Of Lunatich Eyes.  
VEgetius writeth De oculo Lunatico, but he showeth neither cause nor signs thereof, but only saith 
Blundevile.  that the old men termed it so, because it maketh the eye sometime to look as though it were covered with white, and sometime clear.  
Martin saith, that the Horse that hath this disease, is blind at certain times of the Moon, insomuch that he seeth almost nothing at all during that time, and then his eyes will look yellowish: yea, and somewhat reddish, which disease according to Martin, is to be cured in this fort: First, use the platster mentioned before in the chapter of Waterish or Weeping eyes, in such order as is there prescribed; and then with a sharp knife make two slits on both sides of his head an inch long, somewhat towards the nose, a handful beneath the eyes, not touching the vein: and with a cornet loosen the skin upward the breadth of a groat, and thrust therein a round piece of leather, as broad as a two penny piece, with a hole in the midst to keep the hole open, and look to it once a day, that the matter may not be stopped, but continually run the space of ten days, then take the leather out, and health wound with a little flax dipped in the salve here following: Take of Turpentine, of Honey, of Wax, of each like quantity, and boil them together, which being a little warmed, will be liquid to serve your purpose, and take not away the plasters from the temples until they fall away of themselves, which being fallen, then with a small hot drawing Iron, make a star in the midst of each temple 〈…〉 where the plaster did lie. Which star would have ●hole in the midst made with the button end of your drawing Iron.   

Another of Lunatic or Moon-eyes.  
OF these Lunatic eyes, I have known divers: they are blind at certain times of the Moon, they are very red, fiery, and full of film: they come with over-riding, and extraordinary 
Markham.  heat and fury, the cure of them is thus: Lay upon the Temples of his head a plaster of Bitch, resin, and Mastic molten together very exceeding hot: then with a little round Iron made for the purpose, burn three or four holes an inch or more underneath his eyes, and anoint those holes every day with Hog's grease, than put it in his eyes every day with a little Honey, and in short time he will recover his sight.   

Of the Canker in the Eye.  
THis cometh of a rank and corrupt blood descending from the head into the eye. The signs. You shall see red pimples, some small, and some great, both within and without upon the eyelids, 
Blundevile.  and all the eye will look red, and be full of corrupt matter. The cure according to Martin is thus: First, let him blood on that side the neck, that the eye is grieved, the quantity of a pottle. Then take of Roch Alum, of green Copperas, of each half a pound, of white Copperas one ounce, and boil them in three pints of running water, until the half be consumed, then take it from the fire, and once a day wash his eye with this water being made lukewarm with a fine linen cloth, and cleanse the eye therewith so oft as it may look raw, continuing thus to do every day until it be whole.   

Of diseases incident to the Ears, and Poll of the head, and first of a● Impostume in the Ear.  
IMpostumes breed either by reason of some blow or bruising, or else of evil humours congealed in the ear by some extreme cold; the signs be apparent, by the burning and painful swelling of the ear and part thereabout. The cure according to Martin is in this sort. First, ripe the Impostume with this plaster. Take of Linseed beaten into powder, of Wheat flower, of each half a pint, of Honey a pint, of Hog's grease, or Barrows grease one pound. Warm all these things together in an earthen pot, and stir them continually with a flat stick or slice, until they be throughly mingled and incorporated together, and then spread some of this plaster, being warm, upon a piece of linen cloth, or soft white leather, so broad as the swelling, and no more, and lay it warm unto it, and so let it remain one whole day, and then renew it with fresh Ointment, continuing so to do until it break; then launce the sore, so that it may have passage downward, and tent it to the bottom with a tent of flax dipped in this Ointment: Take of Mel Rosatum, of Oil Olive and Turpentine, of each two ounces, and mingle them together, and make him a biggen of Canvas to close in the sore, so as the tent with the Ointment may abide within, renewing the tent once a day until it be whole. But if the Horse have pain in his ears, without any great swelling or Impostumation, then thrust in a little black Wool dipped in Oil of Camomile, and that wil● heal it▪   

Of the Poll evil.  
THis is a disease like a Fistula growing betwixt the ears and the poll or nape of the neck, and proceedeth of evil humours gathered together in that place, or else of some blow or bruise, for that is the weakest and tenderest part of all the head, and therefore soon offended, which rude Carters do little consider, whilst in their fury they beat their Horses upon that place of the head with their whip-stocks; and therefore no Horse is more subject to this disease then the Carthorse; and this disease cometh most in Winter season. The signs. You shall perceive it by the swelling of the place, which by continuance of time will break itself, rotting more inward than outward and therefore is more perilous if it be not cured in time; and the sooner it be taken in hand, the better. The cure according to Martin is thus; If it be not broken, ripe it with a plaster of Hog's grease laid unto it so hot as may be; and make a biggen for the Poll of his head to keep it from cold; which biggen would have two holes open, so as his ●ars may stand out; and renew the plaster every day once, until it break, keeping the sore place as warm as may be.  
And if you see that it will not break so soon as you would have it, than there as it is softest and most meetest to be opened; take a round hot Iron, as big as your little finger, and sharp at the point and two inches beneath that soft place, thrust it in a good deepness upward, so as the point of the Iron may come out at the ripest place, to the intent that the matter may descend downward, and come at the nether hole, which would be always kept open; and therefore tent it with a tent of flax dipped in Hog's grease, and lay a plaster of Hog's grease also upon the same, renewing it every day once the space of four days, which is done chiefly to kill the heat of the fire.  
Then at the four days end, take of Turpentine half a pound, clean washed in nine sundry waters, and after that throughly dried, by thrusting out the water with a slice on the dishes side, than put thereunto two yolks of Eggs, and a little Saffron, and mingle them well together: that done, search the depth of the hole with a whole quill, and make a tent of a piece of sponge, so long as it may reach the bottom, and so big as it may fill the wound, and anoint the tent with the aforesaid Ointment, and thrust it into the wound, either with that quill, or else by winding it up with your finger and thumb, by little and little, until you have thrust it home: and lay on the plaster of Hog's grease made lukewarm renewing it every day once or twice, until it be whole. But if the swelling cease, than you need not to use the plaster, but only to tent it, and as the matter decreaseth, so make your tent every day lesser and lesser, until the wound be perfectly whole.   

Of the Vives.  
THe Vives be certain kernels growing under the Horse's ear, proceeding of some rank or corrupt 
Blundevile.  blood resorting to the place, which within are full of little white grains, like white salt kernels. The Italians call them Vivole, which if they be suffered to grow, Laurentius Russius saith, that they will grievously pain the Horse in his throat, so as he shall not be able to swallow his meat, nor to breath. They be easy to know, for they may be felt, and also seen: The cure according unto Martin, is in this sort: First draw them down in the midst with a hot iron, from the root of the ear so far as the tip of the ear will reach, being pulled down: and under the root again draw two strikes on each side like a broad arrow head; then in the midst of the first line launce them with a lancet, and taking hold of the kernels with a pair of pinsons, pull them so far forward, as you may cut the kernels out without hurting the vein; that done, fill the hole with white Salt. But Hierocles would have them to be cured in this sort: Take a piece of Sponge soused well in strong Vinegar, and bind that to the sore, renewing it twice a day until it hath rotten the kernels; that done, launce the neathermost part where the matter lieth, and let it out, and then fill it up with Salt finely brayed, and the next day wash all the filth away with warm water, and anoint the place with Honey and Fitchflowre mingled together. But beware you touch none of the kernels with your bare finger, for fear of venoming the place, which is very apt for a Fistula to breed in.   

Another of the Vives.  
THe Vives be certain kernels, growing under the Horse's ear, which come of corrupt blood, the 
Markham.  cure is diversely spoke and written of; but this is the best mean which I have tried, that if you find the kernels to inflame and grieve the Horse, take a handful of Sorrel, and lay it in a Bur-dock leaf, and roast it in the hot embers like a Warden; then being taken out of the fire, apply it so hot as may be to the fore part, suffering it to lie thereunto the space of a day and a night, and then renew it, till such time that it ripen and break the sore, which it will in short space do. When it is broken, and the vild matter taken away, you shall heal up the sore place with the yolk of an Egg, half a spoonful of Honey, and as much Wheat-flowre as will serve to make it thick, plasterwise, which being bound thereunto, will in three or four days heal the same.   

Of the Cankerous Ulcer in the Nose.  
THis disease is a fretting humour, eating and consuming the flesh, and making it all raw within, and not being holpen in time will eat through the gristle of the nose. It cometh of corrupt 
Blundevile.  blood, or else of sharp humours engendered by means of some extreme cold. The signs be these: He will bleed at the nose, and all the flesh within will be raw, and filthy stinking savours, and matter will come out at the nose. The cure according to Martin is thus: Take of green Copperas, of Alum, of each one pound, of white Copperas one quartern, and boil these in a pottle of running water, until a pint be consumed, then take it off, and put thereunto half a pint of Honey: then cause his head to be holden up with a drinking staff, and squirt into his nostrils with a squirt of brass, or rather of Elder, some of this water being lukewarm, three or four times one after another, but betwixt every squirting, give him liberty to hold down his head, and to blow out the filthy matter, for otherwise perhaps you may choke him. And after this it shall be good also without holding up his head any more, to wash and rub his nostrils with a fine clout bound to a white sticks end, and wet in the water aforesaid; and serve him thus once a day until he be whole.   

Of bleeding at the Nose.  
I Have seen Horses myself, that have bled at the nose, which have had neither sore nor ulcer in their nose, and therefore I cannot choose, but say with the Physicians, that it cometh by means that the vein which endeth in that place, is either opened, broken or fettered. It is opened many times by means that blood aboundeth too much, or for that it is too fine, or too subtle and so pierceth through the vein. Again, it may be broken by some violent strain, cut or blow. And finally, it may be fretted or gnawn through, by the sharpness of some blood, or else of some other humour contained therein. As touching the cure, Martin saith, it is good to take a pint of red Wine, and to put therein a quartern of Bole Armony, beaten into fine powder, and being made lukewarm, to pour the one half thereof the first day into his nostril that bleedeth, causing his head to be holden up, so as the liquor may not fall out, and the next day to give him the other half. But if this prevaileth not, than I for my part would cause him to be let blood in the breast vein, on the same side that he bleedeth at several times: then take of Frankincense one ounce, of Aloes half an ounce, and beat them into powder, and mingle them throughly with the whites of Eggs, until it be so thick as Honey, and with so●t Hares hair, thrust it up into his nostril, filling the hole so full, as it cannot fall out; or else fill his nostrils full of Ass' dung, or Hog's dung, for either of them is excellent good to restrain any flux of blood.   

Of the bleeding at the Nose, or to staunch Flux of blood in any sort.  
I Have known many Horses in great danger by bleeding, and I have tried divers remedies for the same, yet have I not found any more certain than this: take a spoonful or two of his blood, and 
Markham.  put it in a Saucer, and set it upon a chafing dish of coals, and let it boil till it be all dried up into powder, then take that powder, and if he bleed at the nose, with a Cane or Quill blow the same up into his nostrils: if his bleeding come of any wound or other accident, then into the wound put the same powder, which is a present remedy. New Horse-dung, or earth, is a present remedy, applied to the bleeding place; and so are Sage leaves bruised and put into the wound.   

Of the diseases in the Mouth, and first of the bloody Rifts, or Chaps in the palate of the Mouth.  
THis disease is called of the Italians, Palatina; which as Laurentius Russius saith, cometh by eating hay or provender that is full of pricking seeds, which by continual pricking and fretting the 
Blundevile.  furrows of the mouth do cause them to rankle, and to bleed corrupt and stinking matter, which you shall quickly remedy, as Martin saith, by washing first the sore places with Vinegar and Salt, and then by anointing the same with Honey.   

Of the Bladders in a Horse's mouth, which our old Farriers were wont to call the Jigs. The Italians call them Froncelle.  
THese be little soft swellings, or rather pustules with black heads, growing in the inside of his lips, next unto the great jaw-teeths, which are so painful unto the Horse, as they make him to let his meat fall out of his mouth; or at the least to keep it in his mouth unchawed, whereby the Horse prospereth not: Russius saith, that they come either by eating too much cold grass, or else pricking, dusty, and filthy provender. The cure whereof, according to Martin, is in this sort: Slit them with a lancet, and thrust out all the corruption, and then wash the sore places with a little Vinegar and Salt; or else with Alum water.   

Of the Bladders in a Horse's mouth.  
SOme Horses will have bladders like paps growing in the inside of their lips, next to their great teeth, which are much painful: the cure whereof is thus: Take a sharp pair of shears, and clip 
Markham.  them away close to the gum, and then wash the sore place with running water, Alum and Honey boiled together, till it be whole.   

Of the Lampass.  
THe Lampass, called of the Italians, Lampasous, proceedeth of the abundance of blood, resorting to the first furrow of the mouth, I mean that which is next unto the upper foreteeth, causing the said furrow to swell so high as the Horse's teeth, so as he cannot chew his meat, but is forced to let it fall out of his mouth. The remdy is to cut all the superfluous flesh away, with a crooked hot iron made of purpose, which every Smith can do.   

Another of the Lampass.  
THe Lampass is a thick spongy flesh, growing over a Horses upper teeth, hindering the conjunction of his chaps, in such sort that he can hardly eat: the cure is as follow. Cut all that 
Markham.  naughty flesh away with a hot iron, and then rub the sore well with Salt, which the most ignorant Smith can do sufficiently.   

Of the Canker in the mouth.  
THis disease, as Martin saith, is a rawness of the mouth and tongue, which is full of blisters, so as be cannot eat his meat. Which proceeds of some unnatural heat, coming from the stomach. For 
Blundevile.  the cure whereof, take of Alum half a pound, of Honey a quarter of a pint, of Columbine leaves, of Sage leaves, of each a handful: boil all these together in three pints of water, until a pint be consumed, and wash the sore places therewith so as it may bleed, continuing so to do every day once until it be whole.   

Another of the Canker in the mouth.  
THis disease proceedeth of divers causes, as of unnatural heat of the stomach, of foul feeding, 
Markham.  or of the rust or venom of some ●it o● sna●●el, undiscr 〈…〉 looked unto. The cure is thus; Wash the sore place with warm Vinegar, made thick with the powder of Alum, two or three days together, every time until it bleed, which will kill the poison and vigour of the exulcerated matter: then make this water; Take of running water a quart, of Alum four ounces, of Honey four or five spoonfuls, of Woodhine leaves, of Sage leaves, and of Columbine leaves, of each half a handful, boil all these together till one half he consumed, then take it off, and every day with the water warmed, wash the sore until it be whole.   

Of the heat in the mouth and lips.  
SOmetime the heat that cometh out of the stomach breedeth no Canker, but maketh the mouth 
Blundevilé.  hot, and causeth the Horse to forsake his meat. The cure whereof, as Martin saith, is in this sort: First, turn up his upper lip, and jagge it lightly with a launcer, so as it may bleed, and then wash both that and all his mouth and tongue with Vinegar and Salt.   

Of the tongue being hurt with the bit or otherwise.  
IF the tongue be cut or hurt any manner of way, Martin saith, it is good first to wash it with Alum water, and then to take the leaves of black Bramble, and to chop them together small with a little Lard, that done, to bind it up in a little clout, making it round like a ball, then having dipped the round end in Honey, rub the tongue therewith: continuing so to do once a day until it be whole.   

Of the Barbles or paps underneath the tongue.  
THese be two little paps, called of the Italians, Barbole, growing naturally (as I think) in every Horse's mouth underneath the tongue, in the nether jaws, which if they ●hoot of any length, Russius saith, that they will hinder the Horses feeding, and therefore he and Martin also would have them to be clipped away with a pair of shears, and that done, the Horse's mouth to be washed with Vinegar and Salt.   

Of the pain in the teeth and gums, of the Wolfsteeths, and Jaw teeth.  
A Horse may have pain in his teeth, partly by descent of humours from his head, down into his teeth and gums, which is to be perceived by the rankness and swelling of the gums, and partly having two extraordinary teeth, called the Wolf's teeth, which be two little teeth growing in the upper jaws, next unto the great grinding teeth, which are so painful to the Horse, as he cannot endure to chaw his meat, but is forced either to let it fall out of his mouth, or else to keep it still half chawed, whereby the Horse prospereth not, but waxeth lean and poor, and he will do the like also when his upper Jaw-teeths be so far grown as they overhang the nether Jaw-teeths, and therewith be so sharp, as in moving his jaws they cut and raze the insides of his cheeks, even as they were razed with a knife. And first as touching the cure of the pain in the teeth, that cometh by means of some distillation: Vegetius saith, it is good to rub all the outside of his gums with fine cha●k and strong Vinegar mingled together, or else after that you have washed the gums with Vinegar, to strew on them of Pomegranate piles. But me thinks that besides this▪ it were not amiss to stop the temple veins, with the plaster before mentioned, in the Chapter of weeping and waterish eyes. The cure of the Wolf's teeth, and of the Jaw-teeths, according to Martin, is in this sort▪ First cause the Horse head to be tied up to some raster or post, and his mouth to be opened with a cord▪ so wide as you may easily see every part thereof; Then take a round ●●rong iron ●oole, half a yard long, and made at the one end in all points like unto the Carpenters go●ge▪ wherewith he takes his horse● to be bored with a wimble or a●ger, and with your left hand set the edge of your ●oo● at the ●oot of the Wolf's teeth, on the outside of the jaw, turning the hollow side of the tool downward, holding your hand steadily, so as the tool may not slip from the aforesaid tooth: then having a mallet in your right hand, strike upon the head of the tool one pretty blow, and therewith you shall loosen the tooth, and cause it to bend inward: then staying the midst of your tool upon the Horses nether jaw, wrinch the tooth outward, with the inside or hollow side of the tool▪ and thrust it clean out of his head: that done serve the other Wolf's tooth on the other side in like manner, and fill up the empty 
Blundevilé.  places with Sale finely brayed. But if the upper jaw teeth do also over●ang the nether teeth, and so cut the inside of his mouth as is aforesaid, then keeping his mouth still open, take your tool and mallet, and pair all those teeth shorter, running along them even from the first unto the 〈◊〉, turning the hollow side of your tool towards the teeth, so shall not the tool cut the inside of his cheeks, and the back or round side being turned towards the foresaid cheeks, and that done wash an his mouth with Vinegar and Salt, and let him go.   

Why the diseases in the neck, withers, and back, be declared here before the diseases in the throat.  
HAving hitherto spoken of the diseases incident to a Horse's head, and to all the parts thereof, natural order requireth that we should now descend into the throat, as a part next adjacent to the mouth. But forasmuch as the diseases in the throat have not only affinity with the head, but also with the lungs and other inward parts, which are many times grieved by means of distillation coming from the head, and through the throat: I will speak of the diseases incident to the neck, withers, and back of a Horse, to the intent that when I come to talk of such diseases, as Rheums and distillations do cause, I may discourse of them orderly without interruption.   

Of the Crick in the neck.  
BEcause a Crick is no other thing then a kind of Convulsion, and for that we have spoken sufficiently before of all kinds thereof in the Chapter of Convulsion, I purpose not here therefore to trouble you with many words, but only show you Russius opinion, and also Martin's experience therein. The Crick then called of the Italians, Scima, or Lucerdo according to Russius, and according to Martin is, when the Horse cannot turn his neck any manner of way, but hold it still right forth, insomuch as he cannot take his meat from the ground but by times, and that very slowly; Russius saith, it cometh by means of some great weight laid on the Horse's shoulders, or else by overmuch drying up of the sinews of the neck. The cure whereof, according to Martin, is in this sort. Draw him with a hot iron from the root of the ear on both sides of the neck, through the midst of the same even down to the breast, a straw deep, so as both ends may meet upon the breast, then make a hole in his forehead, hard under the foretop, and thrust in a Cornet upward betwixt the skin and the flesh a handful deep, then put in a Goose feather, doubled in the midst and anointed with Hog's grease to keep the hole open, to the intent the matter may run out the space of ten days. But every day during that time, the hole must be cleansed once, and the feather also cleansed and fresh anointed, and so put in again. And once a day let him stand upon the bit one hour or two, or be ridden two or three miles abroad, by such a one as will bear his head, and make him to bring it in. But if the Crick be such as the Horse cannot hold his neck strait, but clean awry, as I have seen divers myself: then I think it not good that the Horse be drawn with a hot iron on both sides of the neck, but only on the contrary side. As for example, if he bend his head toward the right side, then to draw him as is aforesaid only on the left side, and to use the rest of the cure as is abovesaid, and if need be, you may splent him also with handsome staves meet for the purpose to make his neck stand right.   

Of Wens in the neck.  
A Wen is a certain kernel like a tumour of swelling, the inside whereof is hard like a gristle, and spongious like a skin full of wrets. Of Wens, some be great, and some be small. Again, some be very painful, and some not painful at all. The Physicians say, that they proceed of gross and vicious humours; but Vegetius saith, that they chance to a Horse by taking cold, or by drinking of waters that be extreme cold. The cure according to Martin is thus, Take of Mallows, Sage, and red Nettles, of each one handful, boil them in running water, and put thereunto a little Butter and Honey, and when the Herbs be soft, take them out and all to bruise them, and put thereunto of oil of Bay two ounces, and two ounces of Hog's grease, and warm them together over the fire, mingling them well together; that done, plaster it upon a piece of leather so big as the Wen, and lay it to so hot as the Horse may endure it, renewing it every day in such sort, the space of eight days, and if you perceive that it will come to no head, then launce it from the midst of the Wen downward, so deep as the matter in the bottom may be discovered and let out; that done, heal it up with this Salve, Take of Turpentine a quarter, and wash it nine times in fair new water, than put thereunto the yolk of an Egg and a little English Saffron beaten into powder, and make a tent or roll of Flax, and dip it in that ointment, and lay it unto the sore, renewing the same every day once until it be whole.   

Of swelling in the neck after blood-letting.  
THis may come of the fleam being rusty, and so causing the vein to rankle, or else by means of some cold wind striking suddenly into the hole. The cure according to Martin is thus; First anoint it with oil of Camomile warmed, and then lay upon it a little hay wet in cold water, and bind it about with a cloth, renewing it every day the space of five days, to see whether it will grow to a head, or else vanish away. If it grow to a head, then give it a slit with a lancer, and open it with a Cornet that the matter may come out. Then heal it up, by tenting it with Flax dipped in Turpentine and Hog's grease molten together, dressing it so once a day until it be whole.   

How to 〈◊〉 blood.  
IF a Horse be let blood when the sign is in the neck, the 〈◊〉 perhaps will not leave bleeding so soon as a man would have it, which if any such thing chance, than Russius saith, it is good to bind thereunto a little new Horse dung tempered with chalk and strong Vinegar, and not to remove it from thence the space of three days, or else to lay thereunto burnt silk, felt, or cloth, for all such things will staunch blood.   

Of the falling of the Crest.  
THis cometh for the most part of poverty, and specially when a fat Horse falleth away suddenly. 
Blundevilé.  The cure according to Martin is thus; Draw his Crest the deepness a straw, on the contrary side with a hot iron, the edge of which iron, would be half an inch broad, and make your beginning and ending somewhat beyond the fall, so as the first draught may go all the way hard upon the edge of the mane, even underneath the roots of the same, bearing your hand right downward, into the neckward, then answer that with another draught beneath, and so far distant from the first as the fall is broad, compassing as it were all the fall, but still on the contrary side: and betwixt those two draughts right in the midst, draw a third draught, then with a button iron of an● inch about, burn at each end a hole, and also in the spaces betwixt the draughts, make divers holes distant three fingers broad one from another: that done, to slake the fire anoint it every day once, for the space of nine days, with a feather dipped in fresh Butter molten. Then take Mallows and Sage, of each one a handful, boil them well in running water, and wash the burning away until it be raw flesh then dry it up with this powder; Take of Honey half a pint, and so much unflecked lime as will make that Honey thick like paste; then hold it in a fire-pan over the fire until it be baked so hard as it may be made in powder, and sprinkle that upon the sore places.   

Of the falling of the Crest.  
THe falling of the Crest is occasioned most commonly through poverty; yet sometimes I have seen it chance thorugh the ill proportion of the Crest, which being high, thick and heavy, the 
Markhanm.  neck thin and weak underneath, is not able to support or sustain it up, however it be, there is remedy for both: if it proceed of poverty, first try by good keeping to get it up again, but if it will not rise, or that the original of the disease be in the ill fashion of the Crest, then let this be the cure, First with your hand raise up the Crest as you would have it stand, or rather more to that side from which it declineth, then take up the skin between your fingers on that side from which the Crest swarveth, and with a sharp knife cut away the breadth of very near an inch, and the length of four inches; which done, stitch up the skin together again with three or four stitches, and by means of strings, weights, or other devises, keep the Crest perforce on that side, applying thereunto a plaster of Deers suet and Turpentine, boiled together, till the sore be healed; and at the self same instant that by this manner of insition you draw together and straiten the skin on that side, you shall in this sort give liberty to the other side, whereby the Crest may the easier attain to his place; Take a hot iron made in fashion of a knife, the edge being a quarter of an inch broad, and therewith from the upper part of his Crest unto the nether part of the same extending towards his shoulder, draw three lines in this form and the same anoint daily with fresh Butter, until such time as it be perfectly whole. By this manner of cure, you may make any lave-eared Horse, to be as prick-eared and comely, as any other Horse whatsoever.   

Of the manginess of the Mane.  
THe manginess proceedeth of rankness of blood, or of poverty, of lowsiness, or else of rubbing where a mangy Horse hath rubbed, or of filthy dust lying in the mane for lack of good dressing. 
Blundevilé.  The signs be apparent by the itching and rubbing of the Horse, and the Scabs fretting both flesh and skin. The cure, according to Martin, is thus; Take of fresh grease one pound, of Quicksilver half an ounce, of Brimstone one ounce, of Rape oil half a pint, mingle them together, and stir them continually in a pot with a slice, until the Quicksilver be so wrought with the rest, as you shall perceive no Quicksilver therein. That done, take a blunt knife, or an old Horse-comb, and scratch all the mangy places therewith until it be raw and bloody, and then anoint it with this ointment, in the sunshine if it may be, to the intent the ointment may sink in: or else hold before it in a fire-pan or some broad bar of iron made hot, to make the ointment to melt into the flesh. And if you see that within the space of three days after, with this once anointing, he leave hot rubbing, then mark in what place he rubbeth, and dress that place again, and you shall see it heal quickly.   

Of the falling of the hair of the Mane.  
IT falleth for the most part, because it is eaten with little Worms, fretting the roots in sunde●; which, according to Martin, you shall remedy in this sort; Anoint the mane and Crest with Soap, then make strong lie and wash all the mane and Crest withal, and that will kill the Worms, within twice or thrice washing.   

Of griefs in the withers.  
TO a Horse's withers and back, do chance many griefs and sorances, which, as Russius saith, do sometime proceed of inward causes, as of the corruption of humours; and sometime of outward causes, as through the galling and pinching of some naughty saddle, or by some heavy burden laid on the Horses back, or such like. And of such griefs, some be but superficial blisters, swellings, lightgals or bruisings, and be easily cured. Some again do pierce to the very bone, and be dangerous, and especially if they be nigh the back bone; let us first then show you the cure of the smaller griefs, and then of the greater▪   

Another of blisterings, or small swellings in the withers or back and gallings.  
WHensoever you see any swelling rise, than Martin would have you to bind a little hot Horse 
Blundevile.  dung unto it, and that will assuage it. If not, then to prick it round about the swelling, either with a fleam, or else with a sharp pointed knife not too deep, but so as it may pierce the skin, and make the blood to issue forth. That done, take of Mallows or else of Smallage, two or three handfuls, and boil them in running water until they be so soft as pap; then strain the water from it, and bruise the herbs in a trean dish, putting thereunto a little Hog's grease, or else Salad oil, or Sheep's suet, or any other fresh grease, boil them and stir them together, not frying them hard, but so as it may be soft and supple, and then with a cloud lay it warm upon the sore, renewing it every day once until the swelling be gone. For this will either drive it away, or else bring it into his head, which lightly chanceth not, unless there be some gristle or bone perished.  
Russius biddeth you, so soon as you see any swelling rise, to shave the place with a razor, & lay thereunto this plaster; Take a little Wheat flower and the white of an Egg beaten together, and speed it on a little clout, which being laid unto the swelling two or three days and not removed, will bring it to a head, and when you come to take it off, pull it away so softly as you can possible, and whereas you see the corruption gathered together, then in the lowest place thereof, pierce it upward with a sharp iron somewhat hot, that the corruption may come out, and anoint the sore place every day once with fresh Butter, or Hog's grease; but if the skin be only chafed off without any swelling, then wash the place with Water and Salt, or else with warm Wine, and sprinkle this powder thereon; Take of unslecked Lime beaten into fine powder, and mingle it with Honey until it be as thick as any paste, and make rolls or balls theof, and bake them in a fire-pan over the fire, until they be so hard as they may be brought to powder, for this is a very good powder to dry up any galling or sore. The powder of Myrrh or burnt silk, felt, or cloth, or any old post, is also good for such purposes; but whensoever you use this powder of Lime and Honey, let the place be washed, as is aforesaid.   

Of great swellings and inflammations in a Horses withers.  
IF the swelling be very great, than the cure according to Martin is thus; First draw round about the swelling with a hot iron, and then cross him with the same iron in manner of a chequer, then take a round hot iron having a sharp point, and thrust it into the swelling place on each side up toward the point of the withers; to the intent the matter may issue downward at the holes. That done, tent both the holes with a tent dipped in Hog's grease to kill the fire, and also anoint all the other burnt places therewith, continuing so to do until the swelling be assuaged, renewing it every day once, until the fiery matter be clean fallen away, and then tent him again with washed Turpentine mingled with yolks of Eggs and Saffron in such manner as hath been aforesaid, renewing the tent every day once until it be whole.  
If you see that the swelling for all this go not away, than it is a sign of some impostumation within, and therefore it shall be necessary to launce it, and to let out the corruption; then take of Honey half a pint, of Verdigrease two ounces beaten to powder, and mingle it together with the Honey, then boil them in a pot until it look red, then being lukewarm, make either a tent or plaster, according as the wound shall require, renewing the same every day once, until it be whole. But the sore may be so vehement, that for lack of looking in time, it will pierce downward betwixt both shoulders toward the entrails, which is very dangerous: yea, and as Russius saith, mortal, because the corruption of the sore infecting the lungs and heart (which be the vital parts and chief preservers of life) the body must needs decay. And therefore Martin would have you to fill the hole with the Salve last mentioned, and to thrust in afterward a piece of a sponge, as well to keep the hole open, as also to suck out the corruption, renewing it every day once until it be whole.   

Of the horns or hard knobs growing under the Saddle side.  
THis is a dead skin like a piece of leather, called of the Italians, Gorno, that is to say, a horn, 
Blundevile.  for that it is hard under hand, and cometh by means of some straight Saddle, pinching the Horse more on the one side then on the other; or else on both sides equally. The cure whereof according to Martin, is in this sort; Anoint them with fresh Butter or Hog's grease, until they be mollified and made so soft as you may either cut them, or pull them away, and then wash the wound with man's stale, or with white Wine, and dry it with powder of unslecked Lime mixed with honey.   

Of Wens or knobs growing about the Saddle skirts.  
THese be great hard knobs growing most commonly betwixt two ribs, apparent to the eye, which by their hardness seem to come of some old bruise, and are called of the Italians, le Cuis. The cure whereof, according to Martin, is thus; First mollify them, by anointing them with Hog's grease every day once or twice, the space of eight days, and if you perceive that it will come to no head with this, then launce it from the middle downward, that the matter may come out: then tent it with washed Turpentine, yolks of Eggs, and Saffron mingled together as is aforesaid, renewing the tent everyday once until it be whole,   

Of the Navillgall.  
THe Navel gall, is a bruise on the back behind the Saddle right against the Navel of the Horse, and thereof taketh his name. It cometh either by splitting of the Saddle behind, or for lack of stuffing, or by means of the hinder buckle fretting that place, or else by some great weight laid on his back: you shall perceive it by the puffed up and spongy flesh, looking like rotten Lights or Lungs, and therefore is called of the Italians, Pulmone, or Pulmonsella. The cure whereof, according to Martin, is thus; Out it round about with a sharp knife or razor even to the bone, leaving no rotten flesh behind: that done, take the white of an Egg and Salt beaten together, and lay that plasterwise to the sore upon a little tow, renewing it once a day the space of two days. Then take of Honey a quartern of a pint, and of Verdigrease an ounce beat into powder, and boil them together in a pot, stirring it still until it look red, and being lukewarm, make a plaster with tow and clap it to the wound, washing and cleansing well the wound first with a little warm Vinegar or white Wine, continuing it once a day until it begin to heal and skin, then dry it up, by sprinkling thereon this powder following; Take of Honey a quartern, and as much of unslecked Lime as will thicken the Honey like unto paste, and in a fire-pan over the fire, stir it still until it be hard baked, so as it may be beaten into powder, but before you throw on the powder, wash the wound first with warm Vinegar, continuing so to do until it be perfectly skinned and whole.   

Of the swaying of the back.  
THis is called of the Italians, Malferuto, and according to Russius and Martin's opinions, cometh either by some great strain, or else by heavy burdens: you shall perceive it by the reeling 
Blundevile.  and rolling of the Horses hinder parts in his going, which will faster many times, and sway sometimes backward, and sometime sideling, and be ready to fall even to the ground, and the Horse being laid, is scant able to get up. The cure, according to Martin, is thus; Cover his back with a Sheep's skin, coming hot from the Sheep's back, laying the fleshy side next unto his back, and lay a housing cloth upon the same to keep his back as warm as may be, and so let it continue until it begin to smell; then take the old skin away, and lay a new unto it, continuing so to do the space of three weeks. And if he amend not with this, then draw his back with a hot iron out on both sides of the ridge of his back, from the pitch of the Buttocks, unto a handful within the Saddle, and let every line be an inch distant one from another, and then again overthwart checker-wise, but let not such strokes be over deep, and so burned as every one look yellow, then say on this charge following; Take Pitch one pound, of resin half a pound, of Bole Armony half a pound made in powder, and half a pin●e of Tar, and boil all these together in a pot, stirring it until everything be molten and thoroughly mingled together, then being lukewarm, dawb all the burnning therewith very thick, and thereupon clap as many flocks of the Horse's colour, as you can make to abide on, and remove it not before it fall away itself, and if it be in Summer, you may turn him to grass.   

Of the weakness in the back.  
IT doth appear by Laurentius Russius, that there is another kind of weakness in the back, called in Italian, le got or morsecatura de le reni, that is to say, the fretting or biting of the reins, which as the said Russius saith, proceedeth of abundance of humours resorting to that place, whereby all the hinder parts of the Horse do lose their feeling and strength, and the Horse falleth down on the ground; yea, and such humours resorting to the heart, do suffocate the same, and in two or three hours do cause the Horse to die. The remedy, according to Russius, is in this sort; Let him blood abundantly in the neck, and draw his back with a hot iron, in such sort as is declared in the last Chapter. He saith also it is good to make him swim thorugh a river, and to rowel him on his haunches nigh the huckle bones; and to make the hair to grow again, it is good, as he saith, to anoint the place with Hog's grease, and three leaved grass stamped together.   

Of Hidebound.  
HIdebound, is when the skin cleaveth so fast to the Horses back, that a man cannot pull it from the flesh with his hand, which Ruellius calleth Coriago; it cometh for the most part of poverty, or else when the Horse after some great heat hath been suffered to stand long in the rain or wet weather, for that will cause the skin to shrink, and to cling to his ribs. It is known by the leanness of the Horse, and gantness of his belly, and by fast sticking of the skin unto the ribs when you pull at it with your hand. The cure, according to Martin, is thus: Let him blood on both sides the belly in the flank veins betwixt the flank and the girding place: that done, give him this drink; Take a quart of white Wine, or else of good Ale, and put thereunto three ounces of good Salad Oil, of Cumin one ounce, of Annis seeds two ounces, of Liquorice two ounces, beaten all into fine powder, and give it him lukewarm with a horn. And when he hath drunk, let one standing at his huckle bone, rub him hard with his hand along the back, and overthwart the ribs, the space of half an hour: that done, set him in a warm stable, and let him stand in litter up to the belly, and cover all his back and ribs with a sack first, throughly soaked in a tub of cold water, and then well and hard wrung, and over that cast another cloth, and gird it fast with a surcingle, stuffing him well about the back with fresh straw, continuing thus to do every day once the space of a week, during which time give him no cold water, but lukewarm, and put therein a little ground Malt. The wet sack will cause the back to gather heat itself, and the skin to loosen from the flesh, and if you will bestow more cost, you may anoint all his body with Wine and oil mingled together, according to the opinion of the old writers, which no doubt is a very comfortable thing, and must needs supple the skin, and loosen it from the flesh.   

Of the diseases in the throat and lungs, and why the griefs of the shoulders and hips be not mentioned before amongst the griefs of the withers and back.  
SOme perhaps would look here, that for so much as I have declared the diseases of the neck, withers and back, that I should also follow on now with the griefs of the shoulders and hips. But 
Blundevile.  sith that such griefs for the most part do cause a Horse to halt, and that it requireth some skill to know when a Horse halteth, whether the fault be in his shoulder, hip, leg, joint, or foot, I think it is not good to separate those parts asunder, specially sith nature hath joined them together, that is to say, the shoulders to the forelegs, and the hips to the hinder legs. And therefore according to nature's order, I will treat of them in their proper place; that is to say, after that I have showed all the diseases that be in the inward Horse's body, not only above the midriff, as the diseases of the throat, lungs, breast and heart, but also under the midriff, as those of the stomach, liver, guts, and of all the rest. And first, as touching the diseases of the throat, the Glanders, and Strangullion, to all Horses is most common.   

Of the Glanders and Strangullion, so called according to the Italian name Stranguillion.  
MOst Farriars do take the Glanders and Strangullion to be all one disease, but it is not so, for the Glanders is that which the Physicians call Tonsillae, and the Strangullion is that which they call in Latin, Angina, in Greek, Gynanch, and we commonly call it in English the Squinancy, or Quinsy. Tonsillaes, is interpreted by them to be the inflammations of the kirnels, called in Latin, Glandes', the Italian, Glandulae, which lie on both sides of the throat, underneath the root of the tongue, nigh unto the swallowing place; of which word Glandes', or Glandulae, I think we borrow this name Glanders; for when the Horse is troubled with this disease, he hath great kirnels underneath his jaws, easy to be seen or felt, paining him so, as he can not easily swallow down his meat, which cometh first of cold distillations out of the head: But if such kirnels be not inflamed, they will perhaps go away of themselves, or else by laying a little hot horse-dung and straw unto them, the warmth thereof will dissolve them, and make them to vanish away.  
But if they be inflamed, they will not go away but increase and wax greater and greater, and be more painful every day than other, and cause the Horse to cast continually filthy matter at his Nose. The cure whereof, according to Martin, is this; First ripe the kernels with this plaster; Take of bran two handfuls, or as much as will thicken a quart of Wine or Ale: then put thereunto half a pound of Hog's grease, and boil them together, and lay it hot to the sore with a cloth, renewing it every day until it be ready to break, then launce it, and let out all the matter, and tent it with a tent of Flax dipped in this salve; Take of Turpentine, of Hog's grease, of each like quantity, and a little wax, and melt them together, and renew the tent every day until it be whole. Laurentius Russius saith, that this disease is very common to Colts, because in them doth abound fluxible moisture, apt to be dissolved with every little heat, and to turn to putrefaction: and therefore if the Horse be not over young, he would have you first to let him blood in the neck vein, and then to lay unto the same sore a ripening plaster, made of Mallows, Linseeds, Rew, Wormwood, ground Ivy, Oil of Bays, and Dialthea, and to anoint his throat also, and all the sore place with fresh Butter: and the sore being ripe, to launce it, or else to rowel it, that the matter may come forth.  
But if the kernels will not decrease, then pull them away by the roots, and dry up the Ulcerous place with an ointment made of unslecked Lime, Pepper, Brimstone, Nitrum, and Oil Olive. It shall be also good to purge his head by perfuming him every day once, in such sort as hath been before declared. And let the Horse be kept warm about the head, and stand in a warm stable, and let him drink no cold water: but if you see that after you have taken away the kernels, the Horse doth not for all that leave casting filthy matter at the Nose, than it is to be feared that he hath some spice of the mourning of the Chine, for both diseases proceed of one cause, and therefore I think good to speak of it here presently.  
But first I will set down a drink which I have seen proved upon a Horse that I thought could never have been recovered of the same disease, and yet it did recover him in very short space, so as he traveled immediately after many miles, without the help of any other medicine.   

A drink for the Strangullion or Glanders,  
TAke of warm milk as it cometh from the Cow a quart, or in stead thereof a quart of new Beer 
Blundevile.  or Ale warmed, and put thereunto of molten Butter the quantity of an Egg; and then take one head of Garlic, first clean peeled and then stamped small, which you must put into the milk or drink being made lukewarm, and give it the Horse with a horn, and immediately after the drink be given, catch hold of his tongue with your hand, and having broken two raw Eggs, either upon his foreteeth, or against the staff wherewith his head is holden up, cast those broken Eggs, shells and all into his throat, making him to swallow down the same; that done, ride him up and down till he begin to sweat, than set him up covered warm with an old coverlet and straw, not suffering him to eat nor drink for the space of two or three hours after, and let his drink for the space of two or three days be somewhat warm, whereunto it is good to put a handful or two of ●ran or ground Malt, and in giving the said drink, it shall not be amiss to pour some thereof into either Nostril.   

Of the mourning of the Chine.  
THis word, Mourning of the Chine, is a corrupt name borrowed of the French tongue, wherein it is called Morte deschien, that is to say, the death of the back. Because many do hold this opinion, that this disease doth consume the marrow of the back; for remedy whereof, they use strange kinds of cures. For some taking it to be a rheum, go about to stop it, by laying astrictive, or binding charges to the nape of the neck. Some again, do twine out the pith of the back with a long wire thrust up into the Horse's head, and so into his neck and back, with what reason I know not. Well; I know that few Horses do recover that have this disease. Some again think that the Lungs of the Horse be rotten, and that the Horse doth cast them out at his Nose. But Martin saith, that he hath cut up divers Horses which have been judged to have died of the mourning of the Chine, but he could find never either Back or Lungs to be perished, but only the Liver, and most commonly that side of the Liver which answereth the Nostril whereat he casteth, whereof we will talk in his proper place, when we come to speak of the diseases in the Liver. The Italians do call this disease Ciamorro, the old Authors do call it the moist malady, whereof Theomnestus maketh two differences. For in the one the matter which he doth cast at the Nose is white, and doth not smell at all: and in the other that which he casteth is filthy and stinking corruption▪ They proceed both of cold humours congealed in the head, but more abounding in the one then in the other; by reason perhaps that the Horse was not cured in time: for of cold first cometh the Pose, and the Cough, than the Glanders, and last of all the Mourning of the Chine, When the Horse casteth matter at the Nose that is not stinking; he may easily be cured by such remedies as have been before declared in the Chapter of the Pose; but if the matter be very filthy and stinking, than it is very hard to cure. Notwithstanding it shall not grieve me to write unto you here, the experience of Theomnestus, and of Laurentius Russius. Theomnestus cure is thus; Take of Water and Hony, called of the Physicians Hydromel, a quart, and put thereunto three ounces of Oil, and power that into his Nostril every morning the space of three days; and if that do not profit him, then let him drink every day, or once in two days, a quart of old Wine, mingled with some of the medicine, or rather the precious meat, called of the old writers Tetrapharmacum, and that will restore him to his former estate. Laurentius Russius saith, that of all diseases there is none more perilous, nor more to be suspected, than the rheum which cometh of cold, for Horses have large Conduits, and are full of moisture, and therefore if cold once enter, it findeth matter enough to work on, to breed continual distillation, as well outwardly at the Nose, as inwardly, descending down to the vital part in such sort, as it doth not suffocate the same.  
The signs, according to the said Russius, be these; the Horse doth cast matter continually at the Nose, sometime thin, and sometime thick, his Nostrils, Ears, and all his outward parts, will be cold to the feeling, his eyes, head, and all his body heavy, and he will cough, and have small appetite to his meat, and less to his drink, and sometime he will tremble and shake. His cure is in this sort; Purge his head, partly by perfuming him, & partly by making him to sneeze in such sort as hath been before taught in the Chapter of the Pose, which ways of perfuming and purging his head as they be good, so doth Russius praise these two here following to be most excellent; the first is this: Take of the stalks of Vitis alba, otherwise called bryony, or wild Vine, two or three good handfuls, and being bruised put them into a linen bag, and fasten the bag to the Horse's head, so as he may receive the sent up into his Nostrils, without touching the herb with his mouth, and this will cause the humours to run down abundantly. The second medicine; Take of Euforbium beaten into fine powder, three ounces, of the juice of Betes one pound, of Swine's blood half a pound, boil all these together until they be throughly mingled together, and liquid like an ointment, and then take it from the fire, and put thereunto one ounce more of Euforbium, and mingle them again throughly together, and preserve the same in a box, to use at needful times in this sort; Make two stiff long rolls or tampins of linen clouts, or such like stuff, sharp pointed like Sugar loaves: which tampins are called of the Physicians in Latin, Pessi, and being anointed with the ointment aforesaid, thrust them up into the Horse's Nostrils, and let them abide therein a pretty while, then pull them out, and you shall see such abundance of matter come forth at his Nose, as is marvellous to behold. Russius also praiseth very much this medicine here following.  
Take as much of the middle bark of an Elder tree, growing on the water side, as will fill a new earthen pot of a mean size, putting thereunto as much clear water as a pot will hold, and let it boil until one half be consumed, and then to be filled up again with fresh water, continuing so to do three times one after another, and at the last time that the one half is consumed, take it from the fire, and strain it through a linen cloth. Then take two parts of that decoction, and one part of Hog's grease, or Butter, and being warmed again together, give the Horse to drink thereof one hornful, and pour another hornful into his Nostril that casteth; and whensoever you give him this medicine, let the Horse be empty and fasting, and keep him without meat also two or three hours after, for this is a very good drink for any sickness that cometh of cold. Moreover, open the skin of his forehead, and of his temples, and also of his tail with a sharp hot iron, that the corrupt humours may issue outward. That done, take hot bricks, or else a pan of fresh burning coals, and hold it nigh unto his belly and flanks, to the intent that they may be throughly warmed, and being so warmed, anoint them all over with Oyl-de-bay, or Dialthea, to defend his body from the cold, and let his head be well covered, and all his belly kept warm. Yea, and it were good to bathe his head sometime, as Russius saith, with a bath made of Rew, Wormwood, Sage, Ju●iper, Bay leaves, and Hyssop. And let his drink be warm water mingled with Wheat meal; yea, and to make it the more comfortable, it were good, as Russius saith, to put thereunto some Cinnamon, Ginger, Galingale, and such hot pieces. And his meat in Winter season would be no other but sodden Corn, or warm Mashes, made of ground Malt and Wheat bran: in Summer season, if he went to grass, I think it would do him most good, so that he go in a dry warm ground, for by feeding always downward, he shall purge his head the better, as Russius saith. Thus much of the Glanders, and mourning of the Chine. Now we will speak somewhat of the Strangullion, according to the opinion of the Authors, though not to the satisfaction perhaps of our English Farriars.   

Of the Strangullion or Squinancy.  
THe Strangullion, called of the Latins, Anginae, according to the Physicians, is an inflammation of the inward parts of the throat, and as I said before, is called of the Greeks, Cynanche, which is as much to say in English as Strangling, whereof this name Strangullion as I think is derived, for this disease doth strangle every Man or Beast, and therefore is numbered amongst the perilous and sharp diseases, called of the Latins, Morbi acuti; of which strangling, the Physicians in Man's body make four differences; The first and worst is, when no part within the mouth nor without, appeareth manifestly to be inflamed, and yet the patient is in great peril of strangling. The second is, when the inward parts of the throat only be inflamed. The third is, when the inward and outward parts of the throat be both inflamed. The fourth is, when the muscles of the neck are inflamed, or the inward joints thereof so loosened, as they straiten thereby both the throat, or weasand, or windpipe; for short breath is incident to all the four kinds before recited, and they proceed all of one cause; that is to say, of some choleric or bloody fluxion, which comes out of the branches of the throat veins into those parts, and there breedeth some hot inflammation. But now to prove that a Horse is subject to this disease, you shall hear what Absyrtus, Hierocles. Vegetius, and others do say, Absyrtus writing to his friend a certain Farriar or Horseleech, called A●storicus, speaketh in this manner, When a Horse hath the Strangullion it quickly killeth him; the signs whereof be these; His temples will be hollow, his tongue will swell and hang out of his mouth, his eyes also will be swollen, and the passage of his throat stopped so as he can neither eat nor drink. All these signs be also confirmed by Hi●rocles.  
Moreover, Vegetius rendereth the cause of this disease, affirming that it proceedeth of abundance of subtle blood, which after long travel will inflame the inward or outward muscles of the throat or weasand, or such affluence of blood may come, by use of hot meat after great travel, being so alterative as they cause those parts to swell in such sort, as the Horse can neither eat nor drink nor draw his breath. The cure, according to Vege●ius, is in this sort: First bathe his mouth and tongue in hot water, and then anoint it with the gall of a Bull; that done, give him this drink, Take of old Oil two pound, of old Wine a quart, nine Figs, and nine Leeks heads well stamped and brayed together. And after you have boiled these a while before you strain them, put thereunto a little Nitrum Alexandrinum, and give him a quart of this every morning and evening. Absyrtus and Hierocles would have you to let him blood in the palace of his mouth, and also to pour. Wine and Oil into his Nostrils, and also give him to drink this decoction of Figs and Nitrum sodden together, or else to anoint his throat within with Nitre, Oil, and Honey, or else with Honey and Hog's dung mingled together, which differeth not much from Galên his medicine, to be given unto man. For he saith, that Honey mingled with the powder of Hog's dung that is white, and swallowed down, doth remedy the Squinancy presently. Absyrtus also praiseth the ointment made of Bdellium, and when the inflammation beginneth somewhat to decrease, he saith it is good to purge the Horse, by giving him wild Cucumber and Nitre to drink. Let his meat be grass if it may be gotten, or else wet hay, and sprinkled with Nitre. Let his drink also be lukewarm water, with some Barley meal in it.   

Of the Cough.  
OF Coughs, some be outward, and some be inward. Those be outward which do come of outward causes, as by eating a feather, or by eating dusty or sharp straw, and such like things: which tickling his throat, causeth him to cough: you shall perceive it by wagging and wrying his head in his coughing, and by stamping sometime with his foot, labouring to get out the thing that grieveth him, and cannot. The cure, according to Martin, is thus: Take a Willow wand, rolled throughout with a fine linen clout, and then anoint it all over with Honey, and thrust it down his throat, drawing your hand to and fro, to the intent it may either drive down the thing that grieveth him, or else bring it up, and do this twice or thrice, anointing every time the stick with fresh honey.   

Of the inward and wet Cough.  
OF inward Coughs, some be wet, and some be dry. The wet Cough is that cometh of cold, taken after some great heat given to the Horse, dissolving humours, which being afterward congealed, do cause obstruction and stopping in the Lungs. And I call it the wet Cough, because the Horse in his coughing will void moist matter at his mouth after that it is once broken. The signs be these; The Horse will be heavy, and his eyes will run with water, and he will forsake his meat; and when he cougheth, he thrusteth out his head, and reacheth with great pain at the first, as though he had a dry Cough, until the fleam be broken, and then he will cough more hollow, which is a sign of amendment. And therefore, according to Martin's experience, to the intent the fleam may break the sooner, it shall be necessary to keep him warm, by clothing him with a double cloth, and by littering him up to the belly with fresh straw, and then to give him this drink; Take of Barley one peck, and boil it in two or three gallons of fair water, until the Barley begin to burst, and boil therewith of bruised Liquorice, of Anise seeds or Raisins, of each one pound, then strain it, and to that liquor put of Honey a pint, and a quartern of Sugarcandy, and keep it close in a pot to serve the Horse therewith four several mornings, and cast not away the sodden Barley with the rest of the strainings, but make it hot every day to perfume the Horse withal, being put in a bag and ●ied to his head, and if the Horse will eat of it, it shall do him the more good. And this perfuming in Winter season would be used about ten of the clock in the morning, when the Sun is of some height, to the intent the Horse may be walked abroad, if the Sun shine, to exercise him moderately. And until his Cough wear away, fail not to give him warm water, with a little ground Malt. And as his Cough breaketh more and more, so let his 〈◊〉 every day be less warmed than other.   

Of the dry Cough.  
THis seemeth to come of some gross and tough humour cleaving hard to the hollow places of the Lungs which stoppeth the windepipes, so as the Horse cannot easily draw his breath, and if it continue, it will either grow to the Pursick, or else break his wind altogether. The signs be these; He will cough both often, drily, and also vehemently, without voiding at the nose or mouth. The cure, according to Martin, is in this sort; Take a close earthen pot, and put therein three pints of strong Vinegar, and four Eggs, shells and all unbroken, and four Garlic heads clean peeled and bruised, and set the pot being very close covered in some warm dunghill, and there let it stand a whole night; and the next morning with your hand take out the Eggs, which will be so soft as silk, and lay them by until you have strained the Garlic and Vinegar through a fair cloth, then put to that liquor a quartern of Honey, and half a quartern of Sugarcandy, and two ounces of Liquorice, and two ounces of Anise seeds, beaten all into fine powder And then the Horse having fasted all the night before, in the morning betwixt seven and eight of the clock, open his mouth with a cord, and whorle therein one of the Eggs, so as he may swallow it down, and then immediately pour in after a hornefull of the aforesaid drink, being first made lukewarm, and cast in another Egg with another hornful of drink, and so continue to do, until he hath swallowed up all the Eggs, and drunk up all the drink; and then bridle him, and cover him with warmer clothes than he had before, and bring him into the stable, and there let him stand on the bit, at the bate rack, well littered up to the belly, the space of two hours. Then unbit him, and if it be in Winter, offer him 
Blundevile.  a handful of Wheaten straw; if in Summer, give him grass, and let him eat no hay unless it be very well dusted and sprinkled with water, and give him not much thereof. And therefore you shall need to give him the more provender, which also must be well cleansed of all filth and dust, and give him no water the space of nine days. And if you perceive that the Cough doth not wear away, then if it be in Winter, purge him with these pills; Take of Lard two pound laid in water two hours, then take nothing but the clean fat thereof, and stamp it in a mortar, and thereto put of Liquorice, of Anise seeds, of Fenegreek, of each beaten into powder three ounces, of Aloes in powder two ounces, of Agarick one ounce: Knead these together like paste, and make thereof six balls as big as an Egg. Then the Horse having fasted over night, give him the next morning these pills one after another, anointed with Honey and Oil mingled together in a platter; and to the intent he may swallow them down whether he will or not, when you have opened his mouth, catch hold of his tongue, and hold it fast while you whirl in one of the pills▪ that done▪ thrust it into his throat with 〈◊〉 rolling-pin, and then let his tongue go until he hath swallowed it down; then give him 〈…〉 all the rest of the pills, and let him stand on the bit warm clothed and littered, the space of three hours at the least, and after that give him a little wet hay, and warm water with a little ground malt in it to drink, and let him drink 〈◊〉 other but warm water the space of a week▪ And now and then in a fair sunny day, it shall be good to troth him one hour abroad to breathe him.   

Of the Fretized, broken and rotten Lungs.  
THis proceedeth, as Absyrtus and Theomnestus saith, either of an extreme Cough, or of vehement running, or leaping, or of over greedy drinking after great thirst, for the Lungs be enclosed in a very thin film or skin, and therefore easy to be broken, which if it be not cured in time, doth grow to Apostumation, and to corruption, oppressing all the Lungs, which of old Authors is called Vomic●, and Suppuratio. But Theomnestus saith, that broken Lungs, and rotten Lungs, be two divers diseases, and have divers signs, and divers cures. The signs of broken Lungs be these; the Horse draweth his wind short, and by little at once, he will turn his head often toward the place grieved, and groaneth in his breathing, he is afraid to cough, and yet cougheth as though he had eaten small bones. The same Theomnestus healed a friends Horse of his, whose Lungs were saint 〈…〉, or rather broken as he saith, by continual eating of Salt, with this manner of cure here following▪ Let the Horse have quiet and rest, and then let him blood in the haunches, where the veins appear most: and give him to drink the space of seven days, Barley▪ or rather Oats sodden in Goat's milk▪ o● if you can get no milk, boil it in water, and put therein some thick collops of Lard and of 〈…〉, and let him drink that: and let his common drink in Winter season ●e the decoction of Wheat meal; and in the Summer time, the decoction of Barley▪ and this as he saith will bind his ●●ngs again together. Vegetius utterly disalloweth letting of blood in any such disease as this is and all manner of sharp medicines, for fear of provoking the Cough, by means whereof the broken places can never heal perfectly. And therefore neither his medicines nor meat would be harsh, but smooth, gentle and cooling. The best medicine that may be given him at all times is this; Take of F 〈…〉 k, and of Linseed, of each half a pound, of Gum dragant, of Mastic, of Myrrh, of Sugar, of Fitch flower, of each one ounce. Let all these things be beaten into fine powder, and then 〈◊〉 o●● whole night in a sufficient quantity of warm water, and the next day give him a quart of this lukewarm, putting thereunto two or three ounces of Oil of Roses, continuing so to do many days together, and if the disease be new, this will heal him; yea, and it will ease him very much, although the disease be old, which is thought uncurable. And in Winter season so long as he standeth in the stable, let him drink no cold water, and let his meat be clean without dust, but in Summer season it were best to let him run to grass; for so long as he eateth grass, a man shall scantly perceive this disease. Thus much of broken lungs.   

Of putrified and rotten lungs.  
THe signs to know whether a Horses lungs be putrified or rotten, according to Theomnestus are these▪ The Horse will eat and drink greedilye● than he was wont to do▪ he shall be oftener vexed with a Cough, and in coughing he will cast little lumps of matter out of his mouth. The cure whereof, according to Theomnestus, is thus; Give him to drink every morning, the space of seven days, the juice of Purslain mingled with Oil of Roses, and add thereunto a little Tragagantum that hath been laid before in steep in Goat's milk, or else in Barley or Oaten milk, strained out of the Corn. When the Apostume is broken, than a very strong vile and evil ●avour will come out of his Nostrils, for remedy whereof it shall be good to give him the space o● seven days this drink here following; Take of the root called Costus two ounces, and of Gasia or else of Cinnamon three ounces into fine powder, and a few Raisins, and give it him to drink with wine. But Vegetius would have him to be cured in this sort, and with less cost I assure you; Take of Frankincense and Aristoloch, of each two ounces, beaten into fine powder, and give him that with wine; or else take of unburnt Brimstone two ounces, and of Aristoloch one ounce and a half beaten into powder, and give him that with wine. And he would have you also to draw his beast with a hot iron, to the intent the humours may issue forth outwardly.   

Of shortness of breath.  
A Horse may have shortness of breath, by hasty running after drinking, or upon a full stomach, or by the descending of humours unto his throat or lungs after some extreme heat dissolving the said humours, which so long as there is nothing broken, may in the beginning be easily holpen. The signs be these; The Horse will continually pant, and fetch his breath short, which will come very hot out at his nose, and in his breathing he will ●quise in the nose, and his flanks will beat thick: yea and some cannot fetch their breath unless they hold their necks right out and strait, which disease is called of the old writers by the Greek name Orthopnoea. The cure; Let him blood in the neck, and give him this drink; Take of Wine and Oil, of each a pint, of Frankincense half an ounce, and of the juice of Horehound half a pint. It is good also to pour into his throat Honey, Butter and Hogs grease molten together, and made lukewarm▪ Tiberius saith, it is good to give him whole Eggs, shells and all, steeped and made soft in Vinegar; that is to say; the first day three, the second day five, and the third day seven, and to pour Wine and oil into his nostrils. I for my part would take nothing but Annis seeds, Liquorice and Sugarcandy, beaten all into fine powder, give him that to drink, with Wine and Oil mingled together.   

Of the Pursick.  
THis is a shortness of breath, and the Horse that is so diseased is called of the Italians, Cavallo pulsivo, or Bolso, which I think is derived of the Latin word Vulsus, by changing V. into B. and I think differeth not much from him that hath broken lungs, called of Vegetius and other old writers Vulsus, for such shortness of breath comes either of the same causes, or else much like▪ as abundance of gross humours, cleaving hard to the hollow places of the Lungs, and stopping the windepipes. And the wind being kept in, doth resort downward, as Russius saith, into the Horse's guts, and so causeth his flanks to beat continually without order; that is to say, more swiftly and higher up to the back, than the flanks of any Horse that is sound of wind. And if the disease be old, it is seldom or never cured; and though I find many medicines, prescribed by divers Authors, few or none do content me, unless it be that of Vegetius, recited before in the Chapter of broken Lungs. And if that prevaileth not, than I think it were not amiss according to Russius to purge him with this drink here following; Take of Maiden hair, of Ireos, of A●h, of Liquorice, of Fenigreek, of Raisins, of each half an ounce, of Cardanum, of Pepper, of Bitter Almonds, of Baurach, of each two 
Blundevile.  ounces, of Nettle seed, and of Aristoloch, of each three ounces, boil them all together in a sufficient quantity of water, and in that decoction dissolve half an ounce of Agarick, and two ounces of Coloquintida, together with two pound of Honey, and give him of this a pint or a quart at divers times: and if it be too thick, make it thinner, by putting thereunto water wherein Liquorice hath been sodden: and if need be, you may also draw both his flanks crosse-wise with a hot iron, to restrain the beating of them, and also slit his Nostrils, to give him more air. And if it be in Summer, turn him to grass; if in Winter, let him be kept warm, and give him now and then a little sodden wheat. Russius would have it to be given him three days together, and also new sweet wine to drink, o●●lse other good wine mingled with Liquorice water.   

Of a Consumption.  
A Consumption is no other thing but an exulceration of the lungs, proceeding of some fretting or gnawing humour, descending out of the head into the lungs And I take it to be that disease which the old Writers are wont to call the dry Malady; which perhaps some would rather interpret to be the mourning of the chine▪ with whom I intent not to strive. But thus much I must needs say, that every Horse having the mourning of the Chine, doth continually cast at the nose, but in the dry Malady it is contrary. For all the Authors that write thereof affirm, that the Horse avoideth nothing at the nose. And the signs to know the dry Malady, according to their doctrine, be these: His flesh doth clean consume away, his belly is gaunt, and the skin thereof so hard stretched, or rather shrunk up, as if you strike on him with your hand it will sound like a Taber, and he will be hollow backed, and forsake his meat, and though he eateth i●, (as Absyrtus saith) yet he doth not digest it, nor prospereth not withal, he would cough and cannot but hickingly, as though he had eaten small bones. And this disease is judged of all the Authors to be incurable. Notwithstanding they say, that it is good to purge his head with such perfumes as have been showed you before in the Chapter of the Glanders, and also to give him always Coleworts, chopped small with his provender. Some would have him to drink the warm blood of sucking Pigs new slain; and some the juice of Leeks, with Oil and Wine mingled together. Others praise Wine and Frankincense; some, Oil and Rue; some would have his body to be purged and set to grass.   

Of the Consumption of the Flesh, and how to make a lean Horse fat.  
MArtin ●aith, that if a Horse take a great cold after a heat, it will cause his flesh to waste, and his skin to wax hard and dry, and to cleave fast to his sides, and he shall have no appetite unto his meat, and the fillets of his back will fall away, and all the flesh of his buttocks, and of his shoulders will be consumed. The cure whereof is thus: Take two Sheep's heads unflead, boil them in three gallons of Ale, or fair running water, until the flesh be consumed from the bones, that done, strain it through a fine cloth, and then put thereunto of Sugar one pound, of Cinnamon two ounces, of Conserve of Roses, of Barberries, of Cherries, of each two ounces; and mingle them together, and give the Horse every day in the morning a quart thereof luke warm, until all be spent: and after every time he drinketh, let him be walked up and down in the stable, or else abroad if the weather be warm, and not windy, and let him neither eat nor drink in two hours after, and let him drink no cold water, but lukewarm, the space of fifteen days, and let him be fed by little and little, with such meat as the Horse hath most appetite unto. But if the Horse he nesh and tender, and so wax lean without any apparent grief or disease, than the old Writers would have him to be fed now and then with parched Wheat, and also to drink Wine with his water, and eat continually Wheat-bran mingled with his provender, until he wax strong; and he must be often dressed and trimmed, and lie soft, without the which things his meat will do him but little good. And his meat must be fine and clean, and given often and by little at once. Russius saith, that if a Horse eating his meat with good appetite, doth not for all that prosper, but is still lean: than it is good to give him Sage, Savin, Bay-berries, Earth-nuts, and Boares-grease, to drink with Wine: or to give him the entrails of a Barbel or Tench, with white Wine. He saith also that sodden Beans mingled with Bran and Salt, will make a lean Horse fat in very short space.   

Of grief in the Breast.  
LAurentius Russius writeth of a disease called in Italian, Gravezza di petto, which hath not been in experience amongst our Farriers, that I can learn. It comes, as Russius saith, of the superfluity 
Blundevile.  of blood, or other humours dissolved by some extreme heat, and resorting down the breast, paining the Horse, so as he cannot well go. The cure whereof according to Russius is thus: Let him blood on both sides of the breast in the accustomed veins, and rowel him under the breast, and twice a day turn the rowels with your hand, to move the humours that they may issue forth, and let him go so roweled the space of fifteen days.   

Of the pain in the Heart called Anticor, that is to say, contrary to the Heart.  
THis proceedeth of abundance of rank blood bred with good feeding and over much rest: which blood resorting to the inward parts doth suffocate the heart, and many times causeth swellings to appear before the breast, which will grow upward to the neck, and then it killeth the Horse. The signs: The Horse will hang down his head in the manger, forsaking his meat, and is not able to lift up his head. The cure according to Martin is thus: Let him blood on both sides abundantly in the plat veins, and then give him this drink: Take a quart of Malmsie, and put thereunto half a quartern of Sugar, and two ounces of Cinnamon, and give it him lukewarm, then keep him warm in the stable, stuffing him well about the stomach, that the wind offend him no manner of way; and give him warm water with malt always to drink, and give him such meat as he will eat. And if the swelling do appear, then besides letting him blood, strike the swelling in divers places with your fleam, that the corruption may go forth: and anoint the place with warm Hog's grease, and that will either make it to wear away, or else to grow to a head, if it be covered and kept warm.   

Of tired Horses.  
BEcause we are in hand here with the vital parts, and that when the Horses be tired with overmuch labour, their vital spirits wax feeble, I think it best to speak of them even here, not with long discoursing, as Vegetius useth; but briefly to show you how to refresh the poor Horse, having need thereof, which is done chiefly by giving him rest, warmth and good feeding as with warm mashes and plenty of provender. And to quicken his spirits, it shall be g●od to pour a little Oil and Vinegar into his nostrils, and to give him the drink of Sheep's heads recited before in the Chapter of Consumption of the flesh; yea, and also to bathe his legs with this bath: Take of Mallows, of Sage, of each two or three handfuls, and of a Rose-cake; boil these things together, and being boiled, then put unto it a good quantity of Butter, or of Salad-oil. Or else make him this charge: Take of Bole Armony, and of Wheat-flowre, of each half a pound, and a little resin beaten into powder, and a quart of strong Vinegar, and mingle them together, and cover all his legs therewith; and if it be Summer turn him to grass.   

Of the diseased parts under the Midriff, and first of the Stomach.  
THe old Authors make mention of many disease's incident to a Horse's stomach, as loathing of meat, spewing up his drink, surfeiting of provender, the hungry evil, and such like, which few of our Farriers have observed: and therefore I will briefly speak of as many as I think necessary 
Blundevile.  to be known; and first of the loathing of meat.   

Of the loathing of Meat.  
A Horse may loathe his meat through the intemperature of his stomach, as for that it is too hot or too cold. If his stomach be too hot, then most commonly it will either inflame his mouth and make it to break out in blisters, yea and perhaps cause some Cancer to breed there. The cure of all which things hath been taught before. But if he forsake his meat only for very heat, which you shall perceive by the hotness of his breath and mouth, then cool his stomach by giving him cold water, mingled with a little Vinegar and Oil to drink, or else give him this drink: Take of Milk, and of Wine, of each one pint, and put thereunto three ounces of Mel Rosatum, and wash all his mouth with Vinegar and Salt. If his stomach be too cold, than his hair will stare and stand right up, which Absyrtus and others were wont to cure, by giving the Horse good Wine and Oil to drink, and some would seethe in Wine Rew, or Sage; some would add thereunto white Pepper and Myrrh; some would give him Onions and Rocket-seed to drink with Wine: Again, there be other some which prescribe the blood of a young Sow with old Wine. Absyrtus would have the Horse to eat the green blades of Wheat, if the time of the year will serve for it. Columella saith, that if a Horse, or any other Beast, do loath his meat, it is good to give him Wine, and the seed of Gith; or else Wine and stamped Garlic.   

Of casting out his Drink.  
VEgetius saith, that the Horse may have such a Palsy proceeding of cold in his stomach, as he is not able to keep his drink, but many times to cast it out again at his mouth. The remedy whereof is to let him blood in the neck, and to give him Cordial drinks, that is to say, made of hot and comfortable Spices; and also to anoint all his breast, and under his shoulders with hot Oils, and to purge his head, by blowing up into his nostrils, powders that provoke neezing, such as have been taught you before.   

Of Surfeiting with glut of Provender.  
THe glut of provender or other meat not digested, doth cause a Horse to have great pain in his body, so as he is not able to stand on his feet, but lieth down, and waltereth as though he had the Bots. The cure whereof according to Martin's experience, is in this sort: Let him blood in the neck, then troth him up and down for the space of an hour; and if he cannot stale, draw out his word, and wash it with a little white Wine lukewarm, and thrust into his yard either a bruised clove of Garlic, or else a little oil of Camomile, with a wax Candle. If he cannot dung, then rake his fundament, and give him this clyster: Take of Mallows two or three handfuls, and boil them in a pottle of fair running water; and when the Mallows be sodden, then strain it, and put thereunto a quart of fresh Butter, and half a pint of Oil Olive; and having received this clyster, lead him up and down, until he hath emptied his belly, than set him up, and keep him hungry the space of three or four days, and the Hay that he eateth, let it be sprinkled with water, and let him drink water, wherein should be put a little Bran, and when he hath drunk, give him the Bran to eat, and give him little or no provender at all, for the space of eight or ten days.   

Of another kind of Surfeiting with meat or drink, called of us, Foundering in the body.  
THis disease is ●alled of the old Writers in Greek; Crithiasis; in Latin, Hordeatio; it cometh as they say, by eating of much provender suddenly after labour, whilst the Horse is hot and panting, 
Blundevile.  whereby his meat not being digested, breedeth evil humours, which by little and little do spread throughout his members, and at length do oppress all his body, and do clean take away his strength, and make him in such a case, as he can neither go, nor bow his joints, nor being laid, he is not able to rise again; neither can he stale, but with great pain. It may come also, as they say, of drinking too much in travelling by the way when the Horse is hot, but than it is not so dangerous, as when it cometh of eating too much.  
But howsoever it cometh, they say all, that the humours will immediately resort down into the Horse's legs, and feet, and make him to cast his hoofs: and therefore I must needs judge it to be no other thing but a plain foundering, which word foundering is borrowed, as I take it, of the French word Fundu, that is to say, molten. For foundering is a melting or dissolution of humours, which the Italians call Infusione. Martin maketh divers kinds of foundering, as the foundering of the body, which the French men call most commonly Mor●undu; and foundering in the legs and feet; also foundering before and behind, which some Authors do deny, as Magister Maurus, and Laurentius Russius, affirming that there are fewer humours behind then before, and that they cannot easily be dissolved or molten, being so far distant from the heart, and the other vital parts. Whereunto a man might answer, that the natural heat of the heart doth not cause dissolution of humours, but some unnatural and accidental heat, spread throughout all the members, which is daily proved by good experience. For we see Horses foundered not only before or behind, but also of all four legs at once, which most commonly chanceth either by taking cold suddenly after a great heat; as by standing still upon some cold pavement, or abroad in the cold wind; or else perhaps the Horse travelling by the way, and being in a sweat, was suffered to stand in some cold water whilst he did drink, which was worse than his drinking: for in the mean time the cold entering at his feet, ascended, upward, and congealed the humours which the heat before had dissolved, and thereby when he cometh once to rest, he waxeth stiff and lame of his legs. But leaving to speak of foundering in the legs, as well before as behind, until we come to the griefs in the legs and feet; we intent to talk here only of foundering in the body, according to Martin's experience. The signs to know if a Horse be foundered in the body, be these: His hair will stare, and he will be i'll, and shrug for cold, and forsake his meat, hanging down his head, and quiver after cold water; and after two or three days he will begin to cough. The cure, according to Martin is thus: First, scour his belly with the clyster last mentioned, and then give him a comfortable drink made in this sort: Take of Malmsie a quart, of Sugar half a quartern, of Honey half a quartern, of Cinnamon half an ounce, of Liquorice and Anise seeds, of each two spoonfuls, beaten into fine powder, which being put into the Malmsie, warm them together at the fire, so as the Honey may be molten, and then give it him lukewarm: that done, walk him up and down in the warm stable the space of half an hour, and then let him stand on the bit two or three hours without meat; but let him be warm covered, and well littered; and give him Hay sprinkled with a little water, and clean sifted provender by a little at once; and let his water be warmed with a little ground Malt therein. And if you see him somewhat cheered, then let him blood in the neck, and also perfume him once a day with a little Frankincense; and use to walk him abroad, when the weather is fair and not windy, or else in the house, if the weather be foul: and by thus using him you shall quickly recover him.   

Of the Hungry Evil.  
THis is a very great desire to eat, following some great emptiness, or lack of meat, and it is called of the old Authors by the Greek name Bulimos, which is as much to say, as a great hunger proceeding, as the Physicians say, at the first of some extreme outward cold, taken by long travelling in cold barren places, and especially where Snow aboundeth, which outward cold causeth the stomach to be cold, and the inward powers to be feeble. The cure according to Absyrtus and Hierocles, is in the beginning to comfort the Horse's stomach, by giving him Bread sopped in Wine. And if you be in a place of rest, to give him Wheat-flowre and Wine to drink; or to make him Cakes or Balls of Flower and Wine kneaded together, and to feed him with that; or with Wine and Nuts of Pine trees. Hierocles saith, if any such thing chance by the way whereas no flower is to be had, than it shall be best to give him Wine and earth wrought together, either to drink, or else to eat in Bals.   

Of the Disease in the Liver.  
ALl the old Authors speak much of the pain in the liver, but none of them do declare whereof it cometh, or by what means, saving that Hypocrates saith, that some Horses get it by violent running upon some stony or hard ground. I for my part think that the liver of a Horse is subject to as many diseases as the liver of a man, and therefore may be pained diversely. As sometime by the intemperateness of the same, as for that it is perhaps too hot, or too cold, too moist, or too dry: sometimes by means of evil humours, as choler, or phlegm abounding in the same, according as the liver is either hot or cold: for heat breedeth choser, and cold, phlegm, by means of which intemperature proceedeth all the weakness of the liver. It may be pained also sometime by obstruction and stopping, and sometime by hard knobs, inflammation, A postume, or Ulcer bred therein, sometime by Consumption of the substance thereof. The signs of heat and hot humours, be these; loathing of meat, great thirst, and looseness of belly, voiding dung of strong sent, and leanness of body. The signs of cold, and cold humours be these: appetite to meat without thirst, a belly neither continually loose nor stiptike, but between times, no strong sent of dung, nor leanness of body, by which kind of signs, both first and last mentioned, and such like, the weakness and grief of the liver is also to be learned and sought out. Obstruction or stopping most commonly chanceth by travelling or labouring upon a full stomach, whereby the meat not being perfectly digested, breedeth gross and tough humours, which humours by vehemency of the labour, are also driven violently into the small veins, whereby the liver should receive good nutriment, and so breedeth obstruction and stopping. The signs whereof in man's body is heaviness and distension, or swelling, with some grief in the right side under the short ribs, and especially when he laboureth immediately after meat, which things I believe if it were diligently observed, were easy enough to find in a Horse, by his heavy going at his setting forth, and often turning his head to the side grieved: Of an old obstruction, and especially if the humours be choleric, breedeth many times a hard knob on the liver, called of the Physicians Schirrus, which in man's body may be felt, if the body be not over fat: and it is more easy for him to lie on the right side than on the left, because that lying on the left side, the weight of the knob would oppress the stomach and vital parts very sore, by which signs methinks a diligent Farrier may learn, whether a Horse hath any such disease or not. The inflammation of the liver cometh by means that the blood either through the abundance, thinness, boiling heat, or sharpness thereof; or else through the violence of some outward cause, breaketh out of the veins, and floweth into the body of the liver, and there being out of his proper vessels doth immediately putrify and is inflamed, and therewith corrupteth so much fleshy substance of the liver as is embrued withal; and therefore for the most part, the hollow side of the liver is consumed▪ yea, and sometime the full side.  
This hot bloody matter than is properly called an Inflammation, which by natural heat is afterward turned into a plain corruption, and then it is called an Impostume, which if it break out and run, than it is called an Ulcer, or filthy sore: Thus you see, of one evil Fountain may spring divers griefs, requiring divers cures. And though none of mine Authors, nor any other Farrier that I know have waded thus far, yet I thought good by writing thus much, to give such Farriers as he 
Blundevilé.  wise, discreet and diligent, occasion to seek for more knowledge and understanding than is ●aught them; and me thinks that it is a great shame, that the Farriers of this age should not know much more than the Farriers of old time, sith that besides that the old men's knowledge is not hidden from them, they have also their own experience; and time also bringeth every day new things to light. But now to proceed in discoursing of the liver according to the Physician's doctrine as I have begun; I say then of an inflammation in the hollow side of the liver, the signs be these: loathing of meat, great thirst, looseness of belly, easy lying on the right side, and painful lying on the left. But if the inflammation be on the full side or swelling side of the liver, than the patient is troubled with difficulty of breathing, with a dry cough and grievous pain, pulling and twitching the windpipe, and to lie upon the right side is more painful than the left, and the swelling may be felt with a man's hand. But you must understand by the way▪ that all these things last mentioned be the signs of some great inflammation, for small inflammations have no such signs, but are to be judged only by grief under the short ribs and fetching of the breath.  
The signs of Apostumation is painful and great heat. The signs of Ulcerations is decrease of the heat with feebleness and fainting. For the filthy matter flowing abroad with evil vapours corrupteth the heart, and many times causeth death. The signs of the Consumption of the liver, shall be declared in the next Chapter; and as for the curing of all other diseases before mentioned, experience must first teach it ere I can write it. Notwithstanding, I cannot think but that such things as are good to heal the like diseases in Man's body, are also good for a Horse▪ for his liver is like in substance and shape to a man's liver, differing in nothing but only in greatness. And therefore I would wish you to learn at the Physician's hands, who I am s 〈…〉 first, as touching, the weakness of the liver, proceeding of the untemperateness thereof, will bid you to heal every 〈◊〉 untemperateness by his contrary; that is to say, heat by cold, and dryness by moisture: and so contrary: And therefore it shall be very necessary for you to learn the qualities, natures, and 〈◊〉 of hear●●, drugs, and all other simples, and how to apply them in time. And for to heal the obstruction of the liver, they will counsel you perhaps to make the Horse drinks of 〈◊〉 〈…〉 bless as these be, Agrimony, Fumitory, Camomise, Wormwood, Liquorice, Anise seeds, Smallage, Parsley, Spikenard, Gentian, Succory, Endive, Sperage, Lupins, the virtues whereof you shall learn in the Herbals: but amongst all simples, there is none more praised than the liver of a Wolf beaten into powder, and mingled in any medicine that is made for any disease in the liver.  
The cure of an inflammation consisteth in letting blood, and in bathing, or fomenting the sore place with such herbs and Oils, as may mollify and disperse humours abroad, wherewith some simples that be astringent would be always mingled: yea, and in all other medicines that be applied to the liver, for any manner of diseases. Simples that mollify and disperse be these: Linseed, Fenigreek, Camomile, Anise seeds, Melliot; and such like things. Simples astringent be these: Red Rose leaves, Bramble leaves, Wormwood, Plantain, Myrrh, Mastic, Stirax, and such like. Apostumes are to be ripened and voided. Ulcers must be cleansed, and scoured downward, either by the belly, or by urine: and therefore the use of such simples as provoke urine in such case is necessary. The old Writers of Horse-leech-craft do say, that when a Horse is grieved in his liver, he will forsake his meat, and his body will waste, his mouth will be dry, his tongue rough and harsh: yea, and it will smell, and he will refuse to lie on that side where his grief is. The cure whereof according to Absyrtus is in this sort: Let him drink stamped Ireos with Wine allayed with water. He praiseth also an herb much like unto Calamint; called of Pliny, Polymoria; or let him drink Savory with Wine and Oil. I think that Agrimony or Liver-wort is as good as the best of them. Absyrtus would have his body to be chafed with Wine and Oil mixed together; and to be well littered that he may lie soft ': and his provender that should be given him to be steeped first in warm water: and now and then some Nitrum to be put into his drink.   

Of the Consumption in the Liver.  
I Believe that no inward member of a Horse doth suffer so much as the lungs and liver, and that not so much by continual, as by unordinate, and untimely travail, labour, and exercise, whereby either the Horses lungs, or his liver do most commonly perish, and is consumed: yea, and sometime both. Of the Consumption of the lungs, we have talked sufficiently before: therefore let us show you here the causes whereof the Consumption of the liver proceedeth. The Physicians say, that it may come of any humour, but chiefly and most commonly of choleric matter, shed throughout the substance of the liver, which putrifying by little and little, and leisurely, doth at length corrupt and perish all the substance of the liver, which thing in man's body doth first proceed, as the Physicians say, either by eating corrupt meats, or else by continual drinking of sweet Wines.  
But me thinks that the Consumption of a Horse's liver, should come by some extreme heat, inflaming the blood, which afterward being putrified, doth corrupt and exulcerate the substance of the liver. For after inflammation, as I said before, cometh Apostumation, and Exulceration, which is very hard to cure, because the substance of the liver is spongeous like unto the lungs. And whilst the liver is so corrupted, there can be no good digestion, for lack whereof the body receiveth no good nutriment, and therefore must needs also languish and consume. The signs according to Martin be these:  
The Horse will forsake his meat, and will stand stretching himself in length, and never cover to lie down; and his breath will be so strong, as no man can abide it, and he will continually cast yellowish matter at the one nostril, or else at both, according as one or both sides of the liver is corrupted; and on that side that he casteth most, he will have under his jaw, even about the midst thereof, a knob or kernel as much as a Walnut, which when Martin findeth, he committeth his carcase to the Crows, taking him to be past cure. But if he were let blood in time, and had such drinks given him, as are good to comfort and strengthen the liver, he thinketh that the Horse might be recovered. I never read any medicine for the wasting of the liver, as I remember, but this only diet, which I found in an old English Book: Let him drink for the space of three days no other thing but warm wort; and let him eat no other meat but Oats baked in an Oven, and let him stand meatless the first night before you give him the wort: But I think it were not am iss to put into the wort that he drinketh every morning some good confection of powder made of Agrimony, red Rose leaves, Saccharum, Rosaceum, Diarchadon, Abbatis, Diasantalon, Liquorice, and of the liver of a Wolf, and such other simples as do comfort and strengthen the liver; or else to give him the same things with Goat's milk lukewarm.   

Of the diseases in the Gall.  
IN my opinion the gall of a Horse is subject to divers diseases, as well as the gall of a Man, as to obstruction, whereof cometh the fullness and emptiness of the bladder, and likewise the stone in the gall. But obstruction may chance two manner of ways: First, when the way, whereby the choler should proceed from the liver unto the bladder of the gall as unto his receptacle, is stopped, and thereby the bladder remaineth empty, whereof may spring divers evil accidents: as vo-miting, the Lax or Bloody flix. Secondly, when the way whereby such choler should issue forth of the bladder of the gall down into the guts is shut up, whereby the bladder is over full and aboundeth with two much choler, which causeth heaviness, suffocation, belching, heat, thirst, and disposition to angryness. The signs of both kinds of obstruction in the gall is costiveness and yellowishness of skin infected with the yellow Jaundice. The stone in the gall, which is somewhat blackish, proceedeth of the obstruction of the conduits of the bladder, whereby the choler being long kept in, waxeth dry, and turneth at length to hard gravel or stones, whereof because there is neither signs nor any grievous accident known to the Physicians, I leave to talk any farther thereof, and the rather for that none of mine Authors do make any mention of the gall at all. Notwithstanding to give some light to the learned Farriers, and that they may the better understand the inward parts of a Horse; I thought good to write thus much, thinking it no time lost while I may profit them any way.   

Of the diseases in the Spleen.  
THe Spleen, as I have said before in many places, is the receptacle of melancholy, and of the dregs of blood, and is subject to the like diseases that the Liver is, that is to say; to swelling, obstruction, hard knobs, and inflammation, for the substance of the Spleen is spongeous, and therefore apt to suck in all filth, and to dilate itself; wherefore being full it must needs swell, which will appear in the left side under the short ribs; and such swelling causeth also shortness of breath, and especially when the body doth labour or travel. It is painful also to lie on the right side, because the Spleen being swollen so oppresseth the midriff, and especially when the stomach is full of meat, and the patient hath worse digestion than appetite, and is troubled with much wind, both upward and downward. Moreover the vapour of the humour doth offend the heart, making it faint, and causeth all the body to be heavy and dull; and if such swelling be suffered to go uncured, then if it be a melancholy humour, and abounding overmuch, it waxeth every day thicker and thicker, causing obstruction not only in the veins & arteries, which is to be perceived by heaviness and grief on the left side, but also in the Spleen itself; whereas by virtue of the heat it is hardened every day more and more, and so by little and little waxeth to a hard knob, which doth not only occupy all the substance of the Spleen, but also many times all the left side of the womb, and thereby maketh the evil accidents or griefs before recited much more than they were.  
Now as touching the inflammation of the Spleen which chanceth very seldom; for so much as every inflammation proceedeth of pure blood▪, which seldom entereth into the Spleen: I shall not need to make many words, but refer you over to the Chapter of the Liver, for in such case they differ not, but proceeding of like cause, have also like signs, and do require like cure. The old Writers say, that Horses be often grieved with grief in the Spleen, and specially in Summer season with greedy eating of sweet green meats, a●d they call those Horse's L●eno●os; that is to say, Spleenetick. The signs whereof (say they) are these, hard swelling on the left side, short breath, often groaning, and greedy appetite to meat. The remedy whereof according to Absyrtus is to make a Horse to sweat once a day during a certain time, by riding him, or otherwise travelling him, and to pour into his left nostril every day the juice of Mirabolans mingled with Wine and Water, amounting in all to the quantity of a pint. But me thinks it would do him more good, if he drank it as Hierocles would have him to do. Eumelius praiseth this drink: Take of Cummin seed and of Honey, of each six ounces, and of Laserpitium as much as a Bean, of Vinegar a pint; and put all these into three quarts of water, and let it stand so all night, and the next morning give the Horse thereof to drink, being kept over night fasting. Theomnestus praiseth the decoction of Capers, especially if the bark of the root thereof may be gotten sodden in water to a syrup. Or else make him a drink of Garlic, Nitrum, horehound, and Wormwood, sodden in harsh Wine: and he would have the left side to be bathed in warm water, and to be hard rubbed. And if all this will not help, then to give him the fire, which Absyrtus doth not allow, saying the Spleen lieth so, as it cannot easily be fired, to do him any good. But for so much as the Liver and Spleen are members much occupied in the engendering and separating of humours, many evil accidents and griefs do take their first beginning of them, as the Jaundice, called in a Horse, the yellows, dryness of body, and Consumption of the flesh, without any apparent cause why, which the Physicians call Atrophia; also evil habit of the body, called of them Cachexid, and the Dropsy. But first we will speak of the Jaundice or Yellows.   

Of the Yellows.  
THe Physicians in a man's body do make two kinds of Jaundice: that is to say, the Yellow, proceeding of choler dispersed throughout the whole body, and dying the skin yellow; and the Black, proceeding of melancholy, dispersed likewise throughout the whole body, and making all the skin black. And as the yellow Jaundice cometh for the most part, either by obstruction or stopping of the conduits belonging to the bladder of the gall, which (as I said before) is the receptacle of choler; or by some inflammation of the Liver, whereby the blood is converted into choler, and so spreadeth throughout the body: even so the black Jaundice cometh by mean of some obstruction in the Liver-vein▪ that goeth to the Spleen, not suffering the Spleen to do his office, in receiving the dregs of the ●loud from the Liver, wherein they abound too much; or else for that the Spleen is already too full of dregs, and so sheddeth them back again into the veins. But as for the Black Jaundice▪ they have not been observed to be in Horses as in Men, by any of our ●arriers in these days that I can learn. And yet the old Writers of Horse-leech-craft, do seem to make two kinds of Jaundice called of them Cholera, that is to say, the dry choler, and also the moist choler. The signs of the dry choler, as absyrtus saith, is great heat in the body, and costiyeness of the belly, whereof it is said to be dry. Moreover, the Horse will not covet to lie down, because he is so pained in his body, and his mouth will be hot and dry.  
It cometh, as he saith, by obstruction of the conduit, whereby the choler should resort into the bladder of the gall, and by obstruction also of the urine vessels, so as he cannot stale. The cure according to his experience, is to give him a clyster made of Oil, Water and Nitrum, and to give him no provender, before that you have raked his fundament, and to pour the decoction of Mallows mingled with sweet Wine into his nostrils, and let his meat be grass, or else sweet Hay sprinkled with Nitre and Water; and he must rest from labour, and be often rubbed. Hierocles would have him to drink the decoction of wild Coleworts sodden in Wine. Again of the moist choler of Jaundice, these are the signs: The Horse's eyes will look yellow, and his nostrils will open wide; his ears and his flanks will sweat, and his stale will be yellow and choleric; and he will groan when he lieth down; which disease the said Absyrtus was wont to heal, as he saith, by giving the Horse a drink made of Thyme and Cumin, of each like quantity stamped together, and mingled with Wine, Honey, and Water, and also by letting him blood in the pasterns. This last disease seemeth to differ nothing at all from that which our Farriers call the Yellows. The signs whereof, according to Martin, be these: The Horse will be faint, and sweat as he standeth in the stable, and forsake his meat: and his eyes, and the inside of his lips and all his mouth within will be yellow. The cure whereof according to him is in this sort: Let him blood in the neck-vein, a good quantity, and then give him this drink: Take of white Wine, of Ale a quart, and put thereunto of Saffron, Turmerick, of each half an ounce, and the juice that is wrung out of a handful of Celandine, and being lukewarm, give it the Horse to drink, and keep him warm the space of three or four days, giving him warm water with a little Bran in it.   

Of the Yellows.  
THe Yellows is a general disease in Horses, and differ nothing from the yellow Jaundice in men: It is mortal, and many Horses die thereof: the signs to know it is thus; pull down the lids of 
Markham.  the Horses eyes, and the white of the eye will be yellow, the inside of his lips will be yellow, and gums; the cure followeth: First, let him blood in the palate of his mouth, that he may suck up the same, then give him this drink: Take of strong Ale a quart, of the green or dure of Geese strained, three or four spoonfuls, of the juice of Celandine as much, of Saffron half an ounce; mix these together, and being warm, give it the Horse to drink.   

Of the evil habit of the Body, and of the Dropsy.  
AS touching the dryness and Consumption of the flesh, without any apparent cause why, called 
Blundevik.  of the Physicians as I said before Atrophia; I know not what to say more than I have already before in the Chapter of Consumption of the flesh, and therefore resort thither. And as for the evil habit of the body, which is to be evil coloured, heavy, dull, and of no force, strength, nor liveliness, cometh not for lack of nutriment, but for lack of good nutriment, for that the blood is corrupted with phlegm, choler, or melancholy, proceeding either from the Spleen, or else through weakness of the stomach or liver, causing evil digestion, or it may come by foul feeding: yea, and also for lack of moderate exercise. The Evil habit of the body, is next cousin to the Dropsy, whereof though our Farriers have had no experience, yet because mine old Authors writing of Horse-leech-craft do speak much thereof: I think it good here briefly to show you their experience therein, that is to say, how to know it, and also how to cure it. But sith none of them do show the cause whereof it proceeds; I think it meet first therefore to declare unto you the causes thereof, according to the doctrine of the learned Physicians, which in man's body do make three kinds of Dropsies, calling the first Anasarca, the second Ascites, and the third Timpanias. Anasarca, is an universal swelling of the body through the abundance of the water, sying betwixt the skin and the flesh, and differeth not from the disease last mentioned, called Cachexia, that is to say, Evil habit of the blood, saving that the body is more swollen in this then in Cachexia, albeit they proceed both of like causes as of coldness and weakness of the liver, or by means that the heart, spleen, stomach, and other members serving to digestion, be grieved or diseased. Ascites is a swelling in the covering of the belly, called of the Physicians. Abdomen, comprehending both the skin, the fat, eight muscles, and the film, or panicle called Peritoneum, through the abundance of some whayish humour entered into the same, which besides the causes before alleged, proceedeth most chiefly by means that some of the vessels, within be broken or rather cracked, out of the which, though the blood being somewhat gross cannot issue forth, yet the whayish humour being subtle, may run out into the belly, like water distilling through a cracked pot.  
Timpanias, called of us commonly the Timpany, is a swelling of the aforesaid covering of the belly, through the abundance of wind entered into the same, which wind is inge 〈…〉 ered of crudity and evil digestion, and whilst it aboundeth in the stomach, or other entrails finding no issue out, it breaketh in violently through the small conduits among the panicles of the aforesaid covering not without great pain to the patient, and so by tossing to and fro, windeth at length into the space of the covering itself. But surely such wind cannot be altogether void of moisture.  
Notwithstanding, the body swelleth not so much with this kind of Dropsy as with the other kind called Ascites. The signs of the Dropsy is shortness of breath, swelling of the body, evil colour, loathing of meat, and great desire to drink, especially in the Dropsy called Ascites, in which also the belly will sound like a bottle half full of water: but in the Timpany it will sound like a Taber. But now though mine Authors make not so many kinds of Dropsies, yet they say all generally, that a Horse is much subject to the Dropsy. The signs according to Absyrtus and Hierocles, be these: His belly, legs, and stones, will be swollen; but his back, buttocks, and flanks, will be dried and shrunk up to the very bones.  
Moreover the veins of his face and temples, and also the veins under his tongue will be so hidden, as you cannot see them; and if you thrust your finger hard against his body, you shall leave the print thereof behind, for the flesh lacking natural heat will not return again to his place, and when the Horse lieth down he spreadeth himself abroad, not being able to lie round together on his belly; and the hair of his back by rubbing will fall away. Pelagonius in showing the signs of the Dropsy, not much differing from the Physicians first recited, seemeth to make two kinds thereof, calling the one the Timpany, which for difference sake may be called in English the Wind Dropsy, and the other the Water Dropsy. Notwithstanding both have one cure, so far as I can perceive, which is in this sort: Let him be warm covered, and walked a good while together in the Sun to provoke sweat, and let all his body be well and often rubbed alongst the hair, and let him feed upon Coleworts, Smallage, and Elming boughs, and on all other things that may loosen the belly, or provoke urine; and let his common meat be grass if it may be gotten, if not, than Hay sprinkled with Water and Nitrum. It is good also to give him a kind of Pulse called Cich, steeped a day and a night in water, and then taken out, and laid so as the water may drop away from it. Pelagonius would have him to drink Parsley stamped with Wine, or the root of the herb called in Latin, Panax, with Wine. But if the swelling of the belly will not decrease for all this, then slit a little hole under his belly a handful behind the navel, and put into that hole a hollow reed or some other pipe, that the water or wind may go out, not all at once, but by little and little at divers times, and beware that you make not the hole over wide, lest the kall of the belly fall down thereunto; and when all the water is clean run out, then heal up the wound as you do all other wounds, and let the Horse drink as little as is possible.   

Of the Evil habit of the Stomach.  
IF your Horse either by inward sickness, or by present surfeit, grow to a loath of his meat, or 
Markham.  by weakness of his stomach cast up his meat and drink; this shall be the cure for the same: First, in all the drink he drinks, let him have the powder of hot Spices; as namely, of Ginger, Anise seeds, Liquorice, Cinnamon, and Pepper; then blow up into his nostrils the powder of Tobacco to occasion him to neese, instantly after he hath eaten any meat, for an hour together after, let one stand by him, and hold at his nose a piece of sour leaven steeped in Vinegar, then anoint all his breast over with the Oil of Ginnuper and Pepper mixed together.   

Of the diseases of the Guts of a Horse, and first of the Colic.  
THe guts of a Horse may be diseased with divers griefs, as with the Colic, with Costiveness, 
Blundevile.  with the Lax, with the Bloody flux and Worms. The Colic is a grievous pain in the great gut, called of the Physician's Colon, whereof this disease taketh his name, which gut, because it is very large and ample, and full of corners, it is apt to receive divers matters, and so becometh subject to divers griefs. For sometime it is tormented with the abundance of gross humours gotten betwixt the pannicle of the said gut, and sometime with wind having no issue out, sometime with inflammation, and sometime with sharp fretting humours. But so far as I can learn; a Horse is most commonly troubled with the Colic that cometh of wind, and therefore our Farriers do term it the wind Colic. The signs whereof be these: The Horse will forsake his meat, and lie down and wallow and walter upon the ground, and standing on his feet he will stamp for very pain with his fore-feets, and strike on his belly with his hinder foot, and look often towards his belly, which also towards his flanks will swell, and seem greater to the eye than it was wont to be. The cure whereof according to Martin, is in this sort: Take a quart of Malmsie, of Cloves, Pepger, Cinnamon, of each half an ounce, of Sugar half a quartern, and give it the Horse lukewarm, and anoint his flanks with Oil of Bay, and then bridle him and troth him immediately up and down the space of an hour, until he dung, and if he will not dung, then take him; and if need be provoke him to dung, by putting into his fundament an Onion peeled and jagged with a knife crosswise, so as the juice thereof may tickle his fundament; and for the space of three or four days let him drink no cold water, and let him be kept warm. Russius was wont to use this kind of cure: Take a good big reed a span long or more, and being anointed with Oil, thrust it into the Horse's fandament, fastening the outward end thereof unto his tail, so as it cannot slip out, and then having first anointed and chased all the Horse's belly with some hot Oil, cause him to be ridden hastily up and down some hilly ground, and that will make him to void the wind out of his belly through the reed: which done, let him be kept warm and fed with good provender, and warm mashes made of Wheat-meal, and Fennel seed, and let him drink no cold water until he be whole. Absyrtus would have you to give him a clyster made of wild Cowcumber, or else of Hen's dung, Nitrum, and strong Wine.   

Of Costiveness, or Belly-bound.  
COstiveness is when a Horse is bound in the belly and cannot dung, which may come by glut of provender, or overmuch feeding and rest, whereof we have talked sufficient before, also by wind, gross humours, or cold causing obstruction, and stopping in the guts. The cure whereof, according to Martin, is in this sort: Take of the decoction of Mallows a quart, and put thereunto half a pint of Oil, or in stead thereof, half a pint of fresh Butter, and one ounce of benedict laxative, and pour that into his fundament with a little Horn meet for the purpose, that done, clap his tail to his fundament, holding it still with your hand, whilst another doth lead him in his hand, and troth him up and down, that the medicine may work the better, and having voided all that in his 
Blundevile.  belly, bring him unto the stable, and there let him stand a while on the bit well covered, and warm littered, and then give him a little Hay, and let his drink be warmed; it shall not be amiss also to give him that night a warm mash.   

Of the Lax.  
THe Italians call this disease Ragiatura, and the Horse that hath this disease Cavallo Arragiato, or Sforato. It may come through the abundance of choleric humours descending from the liver or gall, down to the guts. But Russius saith, that it cometh most commonly by drinking overmuch cold water immediately after provender, or by sudden travelling upon a full stomach, before his meat be digested, or by hasty running, or galloping immediately after water. If this disease continue long, it will make the Horse very weak and feeble, so as he shall not be able to stand on his legs. Notwithstanding, sith nature feeling herself oppressed, endeavoureth thus to ease herself by expelling those humours that grieve her, I would not wish you suddenly to stop it, lest some worse inconvenience grow thereof. But if you see that the Horse looseth his flesh, and waxeth more dull and feeble than he was wont to be; then give him this drink often experimented by Martin, and that shall stop him: Take of Bean-flowre, and of Bole Armony, of each a quartern; mingle these things together in a quart of red Wine, and give it him lukewarm, and let him rest and be kept warm, and let him drink no cold drink but lukewarm, and put therein a little Bean-flowre, and let him not drink but once a day, and then not overmuch, for the space of three or four days.   

Of the Bloody flux.  
IT seemeth by the old Writers, that a Horse is also subject to the Bloody flux. For Absyrtus, Hierocles, and Democritus, say all with one voice, that the guts of a Horse may be so exulcerated, that he will void bloody matter at his fundament, yea and his fundament therewith will fall out, which disease they call Dysenteria, which is as much to say, as a painful exulceration of the guts, under the which the old men as it seemeth by the words of Hierocles, and Absyrtus, would comprehend the disease called of the Physicians Tenasmus, that is to say, a desire to dung often, and to do but little, and that with great pain: And also another disease called Procidentia ani, that is to say, the falling out of the fundament, which the Physicians do account as several diseases. Notwithstanding, for so much as Dysenteria, and Tenasmus, do spring both of like causes: yea, and also for that the falling out of the fundament hath some affinity with them, I will follow mine Authors, in joining them all together in this one chapter.  
The Physicians make divers kinds of Bloody flux, for sometime the fat of the slimy filth which is voided, is sprinkled with a little blood, sometime the matter that voideth is mixed with the scraping of the guts, and sometime it is waterish blood, like water wherein flesh hath been washed, and sometime blood mixed with melancholy, and sometime pure blood, and by the mixture of the matter you shall know in man's body, whether the ulceration be in the inner small guts or no; if it be, the matter and blood will be perfectly mixed together; but if it be in the outward guts, than they be not mingled together, but come out several, the blood most commonly following the matter. Of this kind is that disease called before Tenasmus, for that is an ulcer in the right gut serving the fundament; and doth proceed even as the flux doth of some sharp humours, which being violently driven, and having to pass through many crooked and narrow ways, do cleave to the guts, and with their sharpness fret them, causing exulceration and grievous pain. The flux also may come of some extreme cold, heat or moistness, or by mean of receiving some violent purgation, having therein overmuch Scammony, or such like violent simple; or through weakness of the Liver, or other members serving to digestion. Now as touching the falling out of the fundament, the Physicians say, that it cometh through the resolution or weakness of the muscles, serving to draw up the fundament, which resolution may come partly by overmuch straining, and partly they may be loosened by overmuch moisture, for which cause children being full of moisture are more subject to this disease then men. And for the self same cause I think that Horses having very moist bodies be subject thereunto. Thus having showed you the causes of the diseases before recited, I will show you the cure prescribed by the old Writers. Absyrtus would have the fundament on the outside to be cut round about, but so as the inward ring thereof be not touched, for that were dangerous, and would kill the Horse, for so much as his fundament would never abide within his body; and that done, he would have you to give him to drink the powder of unripe pomegranate shells, called in Latin, Malicorium, together with Wine and Water, which indeed because it is astringent, is not to be misliked: but as for cutting of the fundament, I assure you I cannot judge what he should mean thereby, unless it be to widen the fundament, by giving it long slits or cuts on the outside; but well I know that it may cause more pain, and greater inflammation. And therefore me thinks it were better in this case to follow the Physician's precepts, which is first to consider whether the fundament being fallen out be inflamed or not; for if it be not inflamed, than it shall be good to anoint it first with Oil of Roses somewhat warmed, or else to wash it with warm red Wine.  
But if it be inflamed, then to bathe it well, first with a sponge dipped in the decoction of Mallows, Camomile, Linseed, and Fenigreek, and also to anoint it well with Oil of Càmomile and Dill mingled together, to assuage the swelling, and then to thrust it in again fair and softly, with a soft linen cloth. That done, it shall be good to bathe all the place about with red red Wine, wherein hath been sodden Acatium, Galls, Acorn cups, parings of Quinces, and such like simples as be astringent, and then to throw on some astringent powder made of Bole Armony, Frankincense, Sanguis Draconis, Myrrh, Acatium, and such like: yea, and also to give the Horse this drink, much praised of all the old Writers. Take of Saffron one ounce, of Myrrh two ounces, of the herb called in Latin, Abrotonum, named in some of our English Herbals Southernwood, three ounces, of Parsley one ounce, of garden Rue, otherwise called Herb Grace three ounces, of Piritheum, otherwise called of some people Spittlewort, and of Hyssop, of each two ounces, of Cassia, which is like Cinnamon, one ounce. Let all these things be beaten in fine powder, and then mingled with Chalk and strong Vinegar wrought into paste, of which paste make little cakes, and dry them in the shadow, and being dried, dissolve some of them in a sufficient quantity of Barley milk, or juice called of the old Writers, and also of the Physicians, Cremor Ptisanae, and give to the Horse to drink thereof with a horn, for the medicine, as the Authors write, doth not only heal the Bloudy-flix, and the other two diseases before recited, but also if it be given with a quart of warm water, it will heal all grief and pain in the belly, and also of the bladder, that cometh for lack of stalling. And being given with sweet Wine, is will heal the biting of any Serpent or mad Dog.   

Of the Worms.  
IN a Horse's guts do breed three kinds of Worms, even as there doth in Man's body, though they be not altogether like in shape. The first long and round, even like to those that children 
Blundevile.  do most commonly void, and are called by the general name Worms. The second little worms having great heads, and small long tails like a needle, and be called bots. The third be short and thick like the end of a man's little finger, and therefore be called Troncheons: and though they have divers shapes according to the diversity of the place perhaps where they breed, or else according to the figure of the putrified matter whereby they breed: yet no doubt they proceed all of one cause, that is to say, of a raw, gross and phlegmatic matter apt to putrefaction, engendered most commonly by foul feeding: and as they proceed of one self cause, so also have they like signs, and like cure. The signs be these: The Horse will forsake his meat, for the Troncheons and the Bots will covet always to the maw, and pain him sore. He will also lie down and wallow, and standing he will stamp and strike at his belly with his hinder-foot, and look often toward his belly.  
The cure according to Martin is thus: Take of sweet Milk a quart, of Honey a quartern, and give it him lukewarm, and walk him up and down for the space of an hour, and so let him rest for that day, with as little meat or drink as may be, and suffer him not to lie down. Then the next day give him this drink: Take of Herbgrace a handful, of Savin as much, and being well stamped, put thereunto a little Brimstone, and a little Soot of a Chimney, beaten into fine powder, and put all these things together in a quart of Wort or Ale, and there let them lie steep the space of an hour or two, then strain it well through a fair cloth, and give it the Horse to drink lukewarm, then bridle him, and walk him up and down the space of an hour: that done, bring him into the stable, and let him stand on the bit two or three hours, & then give him a little Hay. Laurentius Russius saith, that it is good to give the Horse the warm guts of a young Hen with a Salt three days together in the morning, and not to let him drink until it be noon. Some say that it is good to ride him, having his bit first anointed with dung coming hot from the man: some again use to give him a quantity of Brimstone, and half as much resin beaten into powder, and mingled together with his provender, which he must eat a good while before he drinketh.  
I have found by often trial, that if you give the Horse with a horn a good pretty dishful of Salt brine, be it flesh brine, or Cheese brine, it will kill any of the three kinds of Worms, and make the Horse to avoid them dead in short time after.   

Of Worms in general.  
BEsides the Bots, there are other Worms, which lie in the great paunch or belly of a Horse, and 
Markham.  they be shining, of colour like a Snake, six inches in length, great in the midst and sharp at both ends, and as much as a Spindle: they cause great pain in a Horse's belly, as you shall perceive by his continual striking of himself on the belly with his foot. The cure is thus: Give him two or three mornings together new Milk and Garlic boiled together, or chopped Hay in his provender, either of both will serve: it killeth the worms and maketh them to void.   

Of the pain in the Kidneys.  
ME thinks that the Kidneys of a Horse should be subject to as many griefs as the Kidneys of a 
Blundevile.  Man, as to Inflammation, Obstruction, Apostumes and Ulcers, and specially to obstruction that cometh by means of some stone or gravel gathered together in the Kidneys whereby the Horse cannot stale but with pain; for I have seen divers Horses myself that have voided much gravel in their stale, which without doubt did come from the Kidneys; but my Authors do refer such griefs to the bladder and urine, and write of no disease but only of the inflammation of the Kidneys, which is called of them Nephritis, and so it is called of the Physicians. It cometh, as they say, by some great strain over some ditch; or else by bearing some great burden. The signs whereof be these: The Horse will go rolling behind and staggering, his stones will shrink up, and his stale will be blackish and thick. I think this disease differeth not from that which we called before the swaying of the back when we talked of the griefs in the back and loins, and therefore resort thither. The cure of this disease, according to the best of the old Writers, is in this sort: bath his back and loins with Wine, Oil, and Nitrum warmed together, after that you have so bathed him, let him be covered with warm clothes, and stand littered up to the belly with straw, so as he may lie soft; and give him such drinks as may provoke urine, as those that be made with Dill, Fennil, Anise, Smallage, Parsley, Spikenard, Myrrh, and Cassia. Some say it is good to give him a kind of pulse called Cich with Wine. Some again do praise Ewes milk, or else Oil and Deers suet molten together, and given him to drink, or the root of the herb called Asphodelus, Englished by some Daffadil, sodden in Wine.   

Of the diseases belonging to the Bladder and Urine of a Horse.  
HIerocles saith, that a Horse is subject to three kind of diseases incident to the Bladder or Urine, the first is called Stranguria; the second Dysuria; the third Ischuria. Stranguria, otherwise called in Latin, Stillicidium, and of our old Farriers, according to the French name Chowdepis, is, when the Horse is provoked to stale often, and voideth nothing but a few drops, which cometh, as the Physicians say, either through the sharpness of the urine, or by some exulceration of the bladder, or else by means of some Apostume in the liver or kidneys; which Apostume being broken, the matter resorteth down into the bladder, and with the sharpness thereof causeth a continual provocation of pissing.  
Dysuria is when a Horse cannot piss but with great labour and pain, which for difference sake I will call from hence forth the pain-piss. It may come sometime through the weakness of the bladder and cold intemperature thereof, and sometime through the abundance of phlegmatic and gross humours, stopping the neck of the bladder. Ischuria, is when the Horse cannot piss at all, and therefore may be called the piss-supprest, or suppression of urine, whether you will: me thinks always that the shorter and the more proper the name is, the better and more easy it is to pronounce.  
It may come, as the Physicians say, by weakness of the bladder, or for that the Water conduit is stopped with gross humours, or with matter descending from the liver or kidneys, or with the stone: yea and sometimes by means of some inflammation or hard knob growing at the mouth of the conduit, or for that the sinews of the bladder is numbed, so as the bladder is without feeling: or it may come by retention, and long holding of the water, most of which causes Hierocles also reciteth, adding thereunto that it may chance to a Horse through overmuch rest and idleness, and also by means of some extreme cold, and especially in Winter season; for the which, warmth of the fire is a present remedy. But now mine Authors do not show for every one of these three kinds of diseases several signs; but only say, that when a Horse cannot stale, he will stand as though he would stale, and thrust out his yard a little; and also for very pain, stand beating his tail betwixt his thighs.  
Neither do they seem to appoint several cures, but do make a hochpoch, mingling them all together: some of them praising one thing, and some another: For some say it is good to mingle the juice of Leeks with sweet smelling Wine and Oil together, and to pour it into his right nostril, and then to walk him up and down upon it, and that will make him to stale. Some say it is good to give him Smallage seed, or else the root of wild Fennil sodden with Wine to drink; or to put fine sharp Onions clean peeled, and somewhat bruised into his fundament, and to cha●e him immediately upon it, either by riding him or otherwise, and that shall cause him to stale presently. It is good also to bathe all his back and loins with warm water.  
The scraping of the inward parts of his own hoofs beaten into powder and mingled with Wine, and poured into his right nostril, will make him to sta●●; if you chafe him upon it, and the rather as Hierocles saith, if you carry him to some Sheep's cot, or other place where Sheep are wont to stand, the smell of whose dung and piss, without any other medicine, as he ●aith, will provoke him to sta 〈…〉  
Some will give the Horse white Dogs dung 〈…〉ed and mingled with Salt, Wine, and Ammoniacum to drin 〈…〉 some Hog's dung only with Wine, and some the ●regs of Horse pi●s with Wine, and many other medicines which I leave to rehearsed, for fear of being too tedious, and especially, 〈◊〉 Martin's experience doth follow here at hand; agreeing in all points with Laurentius Russius cure, which is in this sort: First, draw out his yard, and wash it well in white Wine, and scour it well, because it will be many times stopped with dirt and other baggage together, and hardened like a stone▪ and then put a little Oil of Cam 〈…〉 into the condu●t; with a wax Candle and a brui●ed clove of Garlic, and that will provoke him to stale. And ●f that will not help: Take of Parsley two handfuls, of Coriander one handful, stamp them and strain them with a quart of white Wine, and dissolve therein one ounce of Cake-sope, and give it lukewarm unto the Horse to drink, and keep him as warm as may be; and let him drink no cold water for the space of five or six days; and when you would have him to stale, let it be either upon plenty of straw, or upon some green plot, or else in a Sheep's cot, the savour whereof will greatly provoke him to stale, as hath been aforesaid.   

Of Pissing Blo●d.  
PElogonius saith, that if a Horse be overmuch laboured, or overcharged with heavy burden, or over fat, he will many times piss blood, and the rather as I think, for that some vein is broken within the Horse's body, and then clear blood will come forth many times, as the Physicians say, without any piss at all. But if the blood be perfectly mingled together with his stale, than it is a sign that it cometh from the Kidneys, having some stone therein, which through vehement labour, doth fre● the kidneys and veins thereof, and so cause them to bleed, through which while the urine passeth, most needs be infected and died with the blood. It may come also by some stripe, or from the muscle that encloseth the neck of the bladder. The cure according to Pelagonius, Absyrtus, Hierocles, and the rest, is thus: Let the Horse blood in the palate of the mouth, to convert the blood the contrary way; then take of Tragagant that hath been steeped in Wine, half an ounce, and of Poppy seed one dram and one scruple, and of ●tirax as much; and twelve Pine-apple-kernels: let all these things be beaten and mingled well together, and give the Horse thereof every morning, the space of seven days, the quantity of a Hazelnut distempered in a quart of Wine: me thinks that the quantity of a Wal-nut were too little for so much Wine Some write that it is good to make him a drink with the root of the herb A●phodelus, which some call Daffadil, mingled with Wheat-flowre and Sumach sodden long in water, and so to be given the Horse with some Wine added thereunto; or make him a drink of Goat's milk and Oil, straining thereunto a little Fromenty. Anatolius saith, that it is good to give the Horse three days together, sodden Beans clean peeled, whereunto would be added some Deers Suet, and a little Wine.   

Of the Colt Evil.  
THis name Colt Evil, in my judgement, doth properly signify that disease, which the Physicians 
Blundevile.  call P●iapismus, which is a continual standing together, with an unnatural swelling of the yard proceeding of some wind, filling the arteries and hollow sinew or pipe of the yard; or else through the abundance of seed, which do chance oftentimes to man, and I think sometime to stoned Horses. Notwithstanding Martin saith that the Colt Evil is a swelling of the sheath of the yard, and part of the belly thereabout, caused of corrupt seed, coming out of the yard, and remaining within the sheath where it putrifieth. And Geldings most commonly are subject to this disease, not being able for lack of natural heat, to expel their ●eed any further. For Horses, as Martin saith are seldom troubled with this disease, because of their heat, unless it be when they have been over traveled, or otherwise weakened. The cure according to him is thus: Wash the sheath clean within with lukewarm Vinegar then draw out his yard and wash that also: that done, ride him into some running stream up to the belly, tossing him therein to and fro to allay the heat of the members, and use him thus two or three days, and he shall be whole.   

Another of the Colt Evil.  
THe Colt Evil is a disease that cometh to stoned Horses, through rankness of nature and want of vent, it appeareth in his cod and sheath, which will swell exceedingly; the cure is nothing: 
Markham.  for if you will but every day, twice or thrice drive him to the mid-side in some Pond o● running River, the swelling will fall, and the Horse will do well. If the Horse be of years, and troubled with this grief; if you put him to a Mare, it is not amiss; for standing still in a stable without exercise, is a great occasion of this disease.   

Of the mattering of the Yard.  
IT cometh at covering time, when the Horse and Mar● both are overhot, and so perhaps 〈◊〉 themselves. The cure according to Martin is thus: Take a pint of white Wine, and boil therein a quartern of roch Alum; and squirt thereof into his Yard three or four squi●efuls, one after another, and thrust the squirt so far as the liquor may pierce to the bottom, ●o scour away the bloody matter, continuing thus to do once a day until he be whole.   

Of the shedding of Seed.  
THis disease is called of the Physician's Gonorrhoea, which may come sometime through 〈◊〉 dance 
Blundevile.  and rankness of seed, and sometime by the weakness of the stones and seed vessels not able to retain the seed until it be digested and thickened. Vegetius saith, that this disease will make the Horse very faint and weak; and especially in Summer season. For cure whereof, the said Vegetius would have the Horse to be ridden into some cold water, even up to the belly, so as his stones may be covered in water; and then his fundament being first bathed with warm water and Oil, he would have you to thrust in your hand and arm even to the very bladder; and softly to rub and claw the same, and the parts thereabouts, which be the seed vessels: that done to cover him warm that he take no cold, and every day he would have you to give the Horse Hog's dung to drink with red Wine until he be whole. I for my part, if I thought it came of weakness, as is aforesaid, which I would judge by the waterishness of the seed and unlustiness of the Horse, would give him red Wine to drink, and put therein a little Acatium, the juice of Plantain, and a little Mastic▪ and bathe his back with red Wine and Oil of Roses mingled together.   

Of the Falling of the Yard.  
IT cometh, as I take it, through the weakness of the member, by means of some resolution in the muscles and sinews serving the same, caused at the first (perhaps) by some great strain or stripe on the back. It may come also by weariness and tiring. For remedy whereof, Absyrtus was wont to wash the yard with salt water from the Sea, if it may be gotten; and if not, with water and salt; and if that prevailed not, he would all to prick the outmost skin of the yard with a sharp needle, but not deep, and then wash all the pricks with strong Vinegar, and that did make the Horse, as he saith, to draw up his yard again immediately▪ yea, and this also will remedy the falling out of the fundament. Pelago●ius would have you to put into the pipe of his yard, Honey and Salt boiled together and made liquid, or else a quick fly; or a grain of Frankincense, or a clove of Garlic clean peeled, and somewhat bruised; and also to pour on his back Oil, Wine, Nitre made warm and mingled together. But Martin's experience is in this sort: First; wash the yard with warm white Wine, and then anoint it with Oil of Roses and Honey mingled together, and put it up into the sheath, and make him a Codpiece of Canvas to keep it still up, and dress it thus every day once until it be whole. And in any case let his back be kept warm, either with a double cloth, or else with a charge made of Bole Armony, Eggs, Wheat-flowre, Sanguis Draconis, Turpentine, and Vinegar; or else lay on a wet sack, which being covered with another dry cloth will keep his back very warm.   

Of the swelling of the Cod and Stones.  
A●syrtus saith, that the inflammation and swelling of the cod and stones, cometh by means of some wound, or by the stinging of some Serpent, or by fight one Horse with another. For rememedy whereof, he was wont to hath the cod with water wherein hath been sodden the roots of wild Cowcumber and Salt, and then to anoint it with an Ointment 〈…〉 de of Gerusa Oil, Goat's grease, and the white of an Egg. Some again would have the cod to be bathed in warm Water, Nitrum, and Vinegar together, and also to be anointed with an Ointment made of Chalk, or of Potter's earth, Ox dung, Cumin, Water and Vinegar, or else to be anointed with the juice of the herb Solan●m, called of some Nightshade, or with the juice of Hemlock growing on dunghills: yea, and also to be let blood in the flanks. But Martin saith, that the swelling of the cod cometh for the most part after some sickness or surfeiting with cold, and then it is a sign of amendment. The cure according to his experience is in this sort. First let him blood on both sides the flank veins. Then take of Oil of Roses, of Vinegar of each half a pint, and half a quartern of Bole Armony beaten to powder. Mingle them together in a cruse, and being lukewarm, anoint the cod therewith with two or three feathers bound together, and the next day ride him into the water, so as his cod may be within the water, giving him two or three turns therein, and so return fair and softly to the stable, and when he is dry anoint him again as before, continuing thus to do every day once until they be whole. The said Martin saith also, the cod may be swollen by means of some hurt or evil humours resorting into the cod, and then he would have you cover the cod with a charge made of Bole Armony and Vinegar wrought together, renewing it every day once until the swelling go away, or that it break of itself, and if it break, then tent it with Mel Rosatum, and make him a breech of Canvas to keep it in, renewing the tent every day once until it be whole.   

Of incording and 〈…〉 g.  
THis term Incording is borrowed of the 〈…〉 say as Bursten and might 〈…〉, 
Blundevile.  his ●uts falleth down into the 〈…〉. The Italians, as I take it, did call it 〈◊〉, because the ●ut follows the string of the stone; called of them 〈◊〉, or 〈◊〉, whereof 〈◊〉 〈◊〉 〈◊〉 seems to be derived with some reason. According to which reason we should call it rather Instringed, then▪ Incorded; for Cord doth signify a string or Word. Notwithstanding, sith that Incording is already received in the stable, I for my part am very well content therewith, minding not to contend against it, But now you have to ●o●e; that either Man or Beast may be Bursten diversty, and according to the names of the pants grieved, the Physicians do give it di●ers names, for you shall understand, that next unto the thick outward skin of the belly, there is also another inward thin skin covering all the muscles, the Caul, and the guts of the belly, called of the Anatomists Peritoneum, which skin cometh from both parts and sides of the back, and is fastened to the Midriff above, and also to the bottom of the belly beneath, to keep in all the contents of the nether belly. And therefore if the skin be broken, or over sore strained or stretched, then either some part of the cawl or guts slippeth down, sometime into the cod, sometime not so far.  
I● the guts slip down into the cod, than it is called of the Physicians by the Greek name 〈◊〉, that is to say, Gut-bursten, But if the cawl falldown into the cod, than it is called of the Physicians 〈…〉 le, that is to say, Caul-bursten. But either of the diseases is most properly incident to the male kind, for the female kind hath no cod. Notwithstanding they may be so bursten, as either gut or cau● may fall down into their natures, hanging there like a bag; but if it fell not down so ●low, but remaineth above nigh unto the privy members or flanks, which place is called of the Latins, Inguen, then of that place the Bursting is called of the Physicians B 〈…〉 c●le, whereunto I know not what English name to give, unless I should call it flank bursten. Moreover, the cod or flank may be sometimes swollen, by means of some waterish humour gathered together in the same, which is called of the Physician's Hydrocele, that is to say, Water-bursten; and sometimes the cod may be swollen by means of some hard piece of f●esh cleaving the thin skins or panicles of the stones, and then it is called of the Physicians▪ S 〈…〉 that is to say, Flesh-bursten.  
But forasmuch as none of mine Authors, Mar●i●▪ nor any other Farrier in these days that I know, have intermeddled with any kind of Bursting, but only with that wherein the gut falleth down into the cod; leaving all the rest apart, I will only 〈◊〉 of this, and that according to Martin's experience, which I assure you differeth not much from the precepts of the old writers▪ But first you shall understand, that the Gut-bursten, and Flank-bursten, doth proceed both of one cause, that is to say, by means that the skin, called before Petitoneum; is either fore strained, or else broken, ●ither by some stripe of another Horse, or else by some strain in leaping over a hedge, ditch, or pale, or otherwise; yea, and many times in passing a career, through the carelessness of the Rider, stopping the Horse suddenly without giving warning, whereby the Horse is forced to cast his hinder legs abroad, and so straineth or bursteth the skin aforesaid, by means whereof the gut falleth down into the cod. The signs be these; The Horse will forsake his meat, and stand sho●ing and lea●ing always on that side that he is hurt; and on that side if you search with your hand betwixt the stone and the thigh upward to the body, and somewhat above the stone you shall find the gut itself big and hard in the feeling, whereas on the other side you shall find no such thing. The cure, according to Martin, is thus; Bring the Horse into some house or place that hath over head a strong balk or beam going overthwart, and strew that place thick with straw; then put on four pasterns with four rings on his feet, and then fasten the one end of a long root to one of those rings, than thread all the other rings with the loose end of the rope, and so draw all his four feet together, and cast him on the straw. That done, cast the rope over the balk, and hoist the Horse so as he may lie flat on his back, with his ●egs upward without struggling▪ Than bathe his stones well with warm Water and Butter most ●n together, and the stones being somewhat warm; and well mollified, raise them up from the body with both your hands being closed by the fingers fast together, and holding the stones in your 〈…〉 in such manner, work down the g●● into the body of the Horse, by striking it downward continually with your two thumbs, one labouring immediately after another, until you perceive that side of the stone to be so small as the other, and having so discorded, that is to say returned the g●t into his right place; take a list of two fingers broad throughly anointed with fresh Butter, 〈…〉 stones both together with the same so nigh as may be, not over hard, but so as you may put your finger betwixt. That done, take the Horse quietly down, and lead him fair and softly into the stable, where he must stand warm▪ and not be stirred for the space of three weeks. But forget ●ot the next day after his discording to unloosen the list, and to take it away, and as well at that time, 〈◊〉 every day once or twice after, to cast a dish or two of cold water up into his cod, and that will cause him to shrink up his stones, and thereby restrain the g●t from falling down, and at the three week's end be sure, it were not amiss to gold the stone on that side away, so shall he never be encorded again on that side. But let him not eat much nor drink much, and let his drink be always warm.   

Of the b●toh in the grains of a Horse.  
IF a Horse be full of humours and then suddenly laboured, the humours will resort into the weakest part● and there gather together and breed a B 〈…〉 h, and especially in the hinder parts betwixt the thighs, not far from the cod. The signs be cheese; The hinder legs will be all swollen, and especially from the hoofs upward, and if you feel with your hand you shall find a great kind of swelling, and if it be round and hard it will gather to a head. The cure, according to Martin, is thus; First r●pe it with a plaster; take of Wheat-flowre, of Turpentine, and of Honey, of each a like quantity, stirring it together to make a stiff plaster, and with a cloth lay it unto the sore, renewing it every day once until it break or wax soft, and then launce it as the matter may run downward; then ●ent it with Turpentine and Hog's grease molten together, renewing it every day once, until it be whole.   

Of the diseases incident to the womb of a Mare, and specially of barrenness.  
IT seemeth by some writers, that the womb of a Mare is subject to certain diseases, though not so many as the womb of a Woman, as to ascent, descent, falling out, Convulsion, Barrenness, aborsement; yea, Aristotle and others do not let to write, that menstrual blood doth naturally void from the Mare, as from the Woman, though it be so little in quantity, as it cannot be well perceived. But sith none of mine Authors have written thereof to any purpose, nor any Farrier of this time that I know, have had any experience in such matters, I will pass them all over with silence, saving barrenness, whereof I promised before in his due place, to declare unto you the causes and such kind of cure for the same, as the old writers have taught. A Mare then may be barren through the untemperateness of the womb or matrix, as well for that it is too hot and fiery, or else too cold and moist, or too dry, or else too short, or too narrow, or having the neck thereof turned awry, or by means of some obstruction or stopping in the matrix; or for that the Marc is too fat, or too lean, and many times Mares go barren, for that they be not well Horsed. Well, the cure of barrenness that cometh through the fault of the matrix or womb according to the old writers is thus; Take a good handful of Leeks, stamp them in a mortar with half a glass full of wine, than put thereunto twelve Flies, called of the Apothecary's Cantharideses, of divers colours if they may be gotten, then strain all together with a sufficient quantity of water to serve the Mar● therewith two days together, by pouring the same into her nature with a horn or glyster-pipe made of purpose, and at the end of three days next following offer the Horse unto her that should cover her, and immediately after that she is covered, wash her nature twice together with cold water.   

Another receipt for the same purpose.  
TAke of Nitrum, of Sparrows dung, and Turpentine, of each a like quantity well wrought together and made like a Suppository, and put that into her nature, and it will cause her to desire the Horse, and also to conceive. Hypocrates saith, that it is good also to put a nettle into the Horse's mouth that should cover her.   

Of the Itch, Scab, and Manginess in the tail, and falling of the tail.  
IN Spring time Horses many times are troubled with the Troncheons in their fundament, and then they will rub their tail, and break the hair thereof, and yet in his tail perhaps, shall be neither 
Blundévile.  Itch, Scurf nor Scab; wherefore if you rake the Horse well with your hand anointed with Soap, and search for those Troncheons and pull them clean out, you shall cause him to leave rubbing and if you see that the hair do fall away itself, than it is a sign, that it is either eaten with Worms, or that there is some Scurf or Scab fretting the hair, and causing such an itch in his tail as the Horse is always rubbing the same. As touching the worms, Scurf or Scab, it shall be good to anoint all the tail with Soap, and then to wash it clean even to the ground with strong lie, and that will kill the Worms, and make the hair to grow again. And if much of the tail be worn away, in shall be needful to keep the tail continually wet with a sponge dipped in fair water, and that will make the hair to grow very fast. But if the Horse's tail be mangy, then heal that like as you do the manginess of the mane before rehearsed. Again, if there breed any Canker in the tail (which will consume both flesh and bone, and as Laurentius Russius saith, make the joints to fall away one by one) it shall be good, as Martin saith, to wash all his tail with Aqua fortis, or strong water made in this sort: take of green Copperas of Alum, of each one pound, of white Copperas a quartern. Boyl of all these things together in three quarts of running water in a strong earthen pot, until one half be consumed, and then with a little of this water being made luke warm, wash his tail with a little clout, or flax bound to the end of a stick, continuing so to do every day once until it be whole.   

Of the Scab.  
THe Scab is a foul scurf in divers parts of a Horse's body, and cometh of poverty or ill keeping, or many times by going amongst woods wherein they are infected with water boughs: it is most incident to old Horses, which will die thereof, and chiefly in the Spring time when the new blood appears: the cure whereof I have spoken before.   

How to know when a Horse halteth before in what part his grief is.  
BEing now come to talk of the griefs in the shoulders, legs, hips, houghes, joints and hoofs, causing the Horse most commonly to halt: I think it good first to show you the way how to find in what part of his legs the Horse is grieved when he halteth either before or behind. And first you have to consider that if a Horse halteth before, it must be either in his shoulders, in his legs, or in his feet. If it be in his shoulders and new hurt, the Horse will not lift that leg, but trail it nigh the ground. If it be old hurt, he will cast that leg further from him in his going then the other, and if he be turned on the foreside, than he will halt so much the more. If a Horse halteth in the leg, it is either in the knee, in the shank, or else in the pastern joint; if it be either in the knee, or pastern joint, he will not bow that leg in his going like the other, but go very stiffly upon it. If he halteth in the shank, than it is by means of some splent, wind gall, or such apparent grief, apt to be seen or felt. If he halt in the foot, it is either in the cronet, heel, in the toe, in the quarters, or sole of the foot. If it be in the cronet, the grief will be apparent, the skin being broken or swollen some manner of way. If in the heel, as by overreach, or otherwise, than he will tread most on the toe. If upon any of the quarters, then going on the edge of a bank or hilly ground, he will halt more than on the plain ground, and by the Horses coming toward you, and going from you upon such edge or bank, you shall easily perceive whether his grief be in the inward quarter or in the outward quarter; the quarter is to be understood, from the mid hoof to the heel.  
If he halt in the toe, which is not commonly seen, than he will tread more upon the heel. If the grief be in the sole of the foot, than he will halt all after one sort upon any ground, unless it be upon the stones. And to be sure in what part of the foot the grief is, it shall be good first to make him go upon the plain ground, and then upon a hard and stony ground: yea, and also a bankie ground. Thus having declared unto you in general, how to know in what part a Horse is grieved when he halteth before: I think it meet first to show you orderly all the particular griefs and sorances, whereunto the foreparts of a Horse is subject, together with the causes, signs and cure thereof. That done, I will speak of halting behind, and show you first generally where the grief is, and then particularly declare unto you every grief incident to the hinder parts of a Horse. And lastly, I will speak of such griefs and sorances as are commonly in both parts, that is to say, as well to the fore legs and fore feet, as to the hinder legs and hinder feet.   

Of the grief and pinching in the shoulder.  
THis cometh either by labouring and straining the Horse too young, or else by some great burden; you shall perceive it by the narrowness of the breast, and by consuming flesh of the shoulders, insomuch as the forepart of the shoulder bone will stick out, and be a great deal higher than the flesh. And if it be of long continuance, he will be very hollow in the brisket towards the armholes, and he will go wider beneath at the feet, than above at the knees. The cure, according to Martin, is thus. Give him a slit of an inch long with a sharp knife or razor upon both sides an inch under the shoulder bones: then with a Swans quill put into the slit, blow up first the one shoulder, and then the other, as big as can possible, even up to the withers, and with your hand strike the wind equally into every place of the shoulders. And when they be full, then beat all the windy places with a good hazel wand, or with both your hands, clapping upon the places puffed up with wind, so fast as they can walk one after another over all the shoulder; then with a flat slice of iron, loosen the skin within from the flesh: that done, roll the two slits or cuts with two round rolls made of the upper leather of an old shoe, with a hole in the midst that the matter may issue forth, and let such rolls be three inched broad, and so put in as they may lie plain and flat within the cut; then make a charge to lay upon the same in this sort; Take of Pitch, and Rosen, of each one pound, of Tar half a pint, boil these things all together in a pot, and when it is somewhat cooled, take a stick with a woollen clout bound fast to the end thereof, and dip it into this charge, and cover and daub all the shoulder therewith. That done, clap thereunto a pound of Flox of such colour as the Horse is, or as nigh unto the same as may be, every other day cleanse both the wounds and rolls, and put them in again, continuing thus to do the space of fifteen days. Then take them out; and heal up the wounds with two tents of 〈◊〉 dipped in Turpentine, and 〈…〉 le molten together, renewing the same every day once, until the wounds be whole. But let the change lie still, until it fall away of itself, and let the Horse run to grass until he hath had a 〈…〉.   

Of the wrinching of the Shoulder.  
THis cometh sometime by a fall, and sometime by turning too suddenly in some uneven ground, or by rash running out of some door, or by some stripe of another Horse, or by some sudden stop in passing a Career: you shall perceive it in his going, by trailing his legs upon the ground, so close unto himself as he can possible. The cure, according to Martin, is thus: Let him blood the quantity of three pints, on the breast in the palat-vein, receiving the blood in a pot; and thereunto put first a quart of strong Vinegar, and half a dozen broken Eggs, shells and all, and so much Wheat-flowre as will thicken all that liquor. That done, put thereunto Bole Armony beaten into fine powder one pound, Sanguis Draconis two ounces, and mingle them all together, so as the flower may not be perceived, and if it be too stiff, you may make it more liquid or soft, with a little Vinegar. Then with your hand daub all the shoulder from the mane downward, and betwixt the fore-bowels, all against the hair, and let not the Horse depart out of that place, until the charge be surely fastened unto the skin.  
That done, carry him into the stable, and tie him up to the rack, and suffer him not to lie down all that day, and give him a little meat, dieting him moderately the space of fifteen days: during which time he may not stir out of his place, but only lie down, and every day once refresh the shoulder point with this charge, laying still new upon the old, and at the fifteen days end, lead him abroad to see how he goeth, and if he be somewhat amended, then let him rest without travelling, the space of one month; and that shall bring his shoulder to perfection. But if he be never the better for this that is done, than it shall be needful to rowel him with a leather rowel upon the shoulder-point, and to keep him rowelled the space of fifteen days, renewing the rowel, and cleansing the wound every other day; and then walk him up and down fair and softly, and turn him always on the contrary side to the sore; and when he goeth upright, pull out the rowel and heal the wound with a tent of flax dipped in Turpentine, and Hog's grease molten together. And if all this will not serve, than it shall be needful to draw him checker-wise with a hot iron over all the Shoulder-point; and also make him to draw in a plough every day two hours at the least, to settle his joints for the space of three weeks or a month; and if anything will help him, these two last remedies will help him, and make him to go upright again.   

Of Splaiting in the Shoulder.  
THis cometh by some dangerous sliding or slipping, whereby the shoulder parteth from the breast, and so leaves an open rift, not in the skin, but in the flesh and film next under the skin, and so he halteth and is not able to go; you shall perceive it by trailing his leg after him in his going. The cure according to Martin is thus: First put a pair of strait pasterns on his fore-feets, keeping him still in the stable without disquieting him: Then take of Dialthea one pound, of Salad Oil one pint, of Oyls-de-bay half a pound, of fresh Butter half a pound; melt all these things together in a Pipkin, and anoint the grieved place therewith, and also round about the inside of the shoulder, and within two or three days after, both that place and all the shoulder besides will swell. Then either prick him with a lancet or fleam, in all the swelling places, or else with some other sharp hot Iron, the head whereof would be an inch long, to the intent that the corruption may run out, and use to anoint it still with the same Ointment. But if you see that it will not go away, but swell still, and gather to a head, then launce it where the swelling doth gather most, and is soft under the finger, and then tent it with flax dipped in this Ointment: Take of Turpentine and of Hog's grease, of each two ounces, and melt them together, renewing the tent twice a day until it be whole.   

Of the Shoulder pight.  
THis is when the shoulder point or pitch of the shoulder is displaced, which grief is called of the 
Blundevile.  Italians, Spalleto; and it cometh by reason of some great fall forward, rush or strain. The signs be these: That shoulder-point will stick out further than his fellow, and the Horse will halt right down. The cure according to Martin is thus: First make him to swim in a deep water up and down a dozen turns, and that shall make the joint to return into his place. Then make two tough pins of Ashen wood as much as your little finger, sharp at the points, each one five inches long: that done, slit the skin an inch above the point, and an inch beneath the point of the shoulder, and thrust in one of the pins from above downward, so as both ends may equally stick without the skin. And if the pin of wood will not easily pass through, you may make it way first with an Iron pin. That done, make other two holes cross to the first holes, so as the other pin may cross the first pin right in the midst with a right cross, and the first pin would be somewhat flat in the midst, to the intent that the other being round, may pass the better without stop, and close the just●● together. Then take a piece of a little line somewhat bigger than a whipcord, and at one end make a loop, which being put over one of the pins ends, wind the rest of the line good and strait about the pine ends, so as it may lie betwixt the pin's ends and the skin, and fasten the last end with a pack-needle and packthread unto the rest of the cord, so as it may not slip: and to do well, both the pricks and the cord would be first anointed with a little Hog's grease. Then bring him into the stable, and let him rest the space of nine days, but let him lie down as little as may be, and put on a pastern on the sore leg, so as it may be bound with a cord unto the foot of the manger, to keep that leg always whilst he standeth in the stable more forward than the other. And at the nine days end take out the pricks, and anoint the sore places with a little Dialthea, or with Hog's grease, and then turn him out to grass.   

Of the swelling of the Forelegs after great labour.  
GReat labour and heat causeth humours to resort down into the legs making them swell. The cure whereof according to Martin is thus: bath them with buttered Beer, or else with this bath here following: Take of Mallows three handfuls, a Rose cake, Sage one handful: boil them together in a sufficient quantity of water, and when the Mallows be soft, put in half a pound of Butter, and half a pint of Salad Oil, and then being somewhat warm, wash the swelling therewith every day once, the space of three or four days. And if the swelling will not go away with this; then take Wine lees, and Cumin, and boil them together, and put thereunto a little Wheat-flowre, and charge all the swelling therewith, and walk him often: and if it will not serve, then take up the great vein above the knee on the inside, suffering him not to bleed from above, but all from beneath.   

Of the Foundering in the Forelegs.  
THe cause of this grief is declared before in the Chapter of foundering in the body, whereas I showed you, that if a Horse be foundered in the body, the humours will immediately resort down into his legs, as Martin saith, within the space of 24 hours, and then the Horse will go crouching all upon the hinder-legs, his forelegs being so stiff, as he is not able to bow them. The cure whereof, according to Martin, is in this sort: Garter each leg immediately one handful above the knee, with a list good and hard, and then walk him or chafe him, and so put him in a heat, and being somewhat warmed, let him blood in both the breast veins, reserving the blood to make a charge withal in this manner:  
Take of that blood two quarts, and of Wheat-flowre half a peck, and six Eggs, shells and all, of Bole Armony half a pound, of Sanguis Draconis half a quartern, and a quart of strong Vinegar; mingle them all together, and charge all his shoulders, breast, back, loins, and forelegs therewith, and then walk him upon some hard ground, suffering him not to stand still; and when the charge is dry, refresh it again. And having walked him three or four hours together, lead him into the stable, and give him a little warm water with ground Malt in it, and then a little Hay and provender, and then walk him again, either in the house, or else abroad, and continue thus the space of four days: and when all the charge is spent, cover him well with a housing cloth, and let him both stand and lie warm, and eat but little meat during the four days. But if you see that at four days end he mendeth not a whit, than it is a sign that the humour lies in the foot, for the which you must search with your Butter, paring all the soles of the fore-feets so thin as you shall see the water issue through the sole. That done, with your Butter, let him blood at both the toes, and let him bleed well. Then stop the vein with a little Hog's grease, and then tack on the shoes, and Turpentine molten together, and laid upon a little Flax; and cram the place where you did let him blood hard with Tow, to the intent it may be surely stopped. Then fill both his feet with Hog's grease, and bran fried together in a stopping pan, so hot as is possible. And upon the stopping clap a piece of leather, or else two splents to keep the stopping. And immediately after this, take two Eggs, beat them in a dish, and put thereto Bole Armony, and Bean-flowre so much as will thicken the same, and mingle them well together, and make thereof two plasters, such as may close each foot round about, somewhat, above the cronet, and bind it fast with a list or roller, that it may not fall away, not be removed for the space of three days, but let the sole be cleansed, and new stopped every day once, and the cronets to be removed every two days, continuing so to do until it be whole. Dating which time let him rest walked, for fear of loosening his hoofs. But if you see that he begin to amend, you may walk him fair and softly once a day upon some soft ground, to exercise his legs and feet; and let him not eat much, nor drink cold water. But if this fundering break out above the hoof, which you shall perceive by the looseness of the coffin, above by the cronet; then when you pair the sole, you must take all the forepart of the sole clean away, leaving the heels whole, to the intent the humours may have the freer passage downward, and then stop him, and dress him about the cronet as is before said.   

Of Foundering.  
OF all other sorances, foundering is soon got, and hardlyest cured: yet if it may be perceived in twenty four hours, and taken in hand by this means hereafter prescribed, it shall be cured 
Markham.  in other twenty and four hours: notwithstanding, the same re●eit hath cured a Horse that hath been foundered a year and more, but than it was longer in bringing it to pass. Foundering cometh when a Horse is heated, being in his grease and very fat, and taketh thereon a sudden cold which striketh down into his legs, and taketh away the use and feeling thereof. The sign to know it is, the Horse cannot go, but will stand cripling with all his four legs together; if you offer to turn him, he will couch his buttocks to the ground, and some Horses have I seen sit on their buttocks to feed.  
The cure is thus: Let him blood of his two breast veins, of his two shackle veins, and of, his two veins above the cronets of his hinder hoofs; if the veins will bleed, take from them three pints at least; if they will not bleed, then open his neck vein, and take so much from thence. Save the blood, and let one stand by and stir it as he bleeds, lest it grow into lumps; when he hath done bleeding, take as much Wheat flower as will thicken the blood, the whites of twenty Eggs, and three or four yolks; then take a good quantity of Bolearminack, and a pint of strong Vinegar, incorporate all these well together, and withal charge his back, neck, head, and ears; then take two long rags of cloth and dip in the same charge, and withal garter him so straight as may be above both his knees of his forelegs; then let his keeper take him out to some stony causey, or highway paved with stone, and there one following him with a cudgel, let him troth up and down for the space of an hour, or two, or more: that done, set him up and give him some meat; and for his drink, let him have a warm mash: some three or four hours after this, take off his garters, and set him in some pond of water up to the mid-side, and so let him stand for two hours, then take him out and set him up; the next day pull off his shoes, and pair his feet very thin, and let him blood both of his heels and toes; then set on his shoes again, and stop them with Hog's grease and bran boiling hot, and splint them up, and so turn him out to run, and he shall be sound.   

Of the splent as well in the inside or outside of the knee, as other where in the Legs.  
THis sorance to any man's feeling, is a very gristle, sometime as big as a Walnut, and sometime no more than a Hazelnut, which is called of the Italians, Spinella, and it cometh, as Laurentius 
Blundevile.  Russius saith, by travelling the Horse too young, or by oppressing him with heavy burdens offending his tender sinews, and so causeth him to halt. It is easy to know, because it is apparent to the eye, and if you pinch it with your thumb and finger, the Horse will shrink up his leg.  
The cure whereof, according to Martin, is in this sort: Wash it well in warm water, and shave off the hair, and lightly scarify all the sore places with the point of a razor, so as the blood may issue forth. Then take of Cantharideses half a spoonful, and of Euforbium as much, beaten into fine powder, and mingle them together with a spoonful of Oyl-de-bay, and then melt them in a little pan, stirring them well together, so as that they may not boil over, and being so boiled hot, take two or three feathers, and anoint all the sore place therewith. That done, let not the Horse stir from the place where you so dress him for one hour after, to the intent he shake not off the ointment. Then carry him fair and softly into the stable, and tie him as he may not reach with his head beneath the manger, for otherwise he will covet to bite away the smarting and pricking medicine, which if it should touch his lips, would quickly fetch off the skin. And also let him stand without litter all that day and night. The next day anoint the sore place with fresh butter, continuing so to do every day once for the space of nine days, for this shall allay the heat of the medicine, and cause both that, and the crust to fall away of itself, and therewith either clean take away the splent, or at least remove it out of the knee into the leg, and so much diminish it, as the Horse shall go right up, and halt no more through occasion thereof. Laurentius Russius would have the splent to be cured by firing it longest wise and overthwart. I have seen the splent to be clean taken away thus: first having clipped away the hair growing upon the hard place, you must beat it with a good big stick of Hasel almost a foot long, in which stick somewhat distant from the one end thereof would be set fast a sharp prick of a little bit of steel, to prick the sore place therewith, once or twice to make the blood issue out, never leaving to beat it first softly, and then harder and harder until it waxeth soft in every place to the feeling, and to thrust out the blood, partly with the stick, leaning on it with both your hands, and partly with your thumbs: that done, wind about the sore place with a piece of double red woollen cloth, holding it so as it may lie close thereunto; then sear it upon the cloth with the flat side of your searing iron, made hot, and not red-hot, but so as it may not burn through the cloth; that done, take away the cloth, and lay upon the sore a piece of Shoemaker's wax, made like a little cake, so broad as is the sore place, and then sear that into his Legs with your searing iron, until the wax be throughly molten, dried, and sunken into the sore: that done, sear another piece of wax in like manner into the sore, until it be dried up, and then you may travel your Horse immediately upon it if you will, for he will not halt no more.   

Of the Splent.  
A Splent is a sorance of the least moment, unless it be on the knee, or else a through Splent, both which cannot be cured. A Splent is a spongy hard gristle or bone, growing ●ast on the 
Markham.  inside of the shinbone of a Horse, where a little making stark the sinews compels a Horse somewhat to stumble. The cures are divers, and thus they be; If the Splent be young, tender, and but new in breeding, then cast the Horse, and take a spoonful of that Oil called Petrolium, and with that Oil rub the Splent till you make it soft; then take a fleam, such as you let a Horse blood withal, and strike the Splent in two or three places, then with your two thumbs thrust it hard, and you shall see crushed matter and blood come out, which is the very Splent; then set him up and let him rest, or run at grass for a week or more. Others for a young Splent do thus; Take a Hasell stick and cut it square, and therewithal beat the Splent till it be soft, then take a blue cloth and lay upon the Splent, and take a Tailor's pressing Iron made hot and rub it up and down upon the cloth over the Splent, and it shall take it clean away. But if the Splent be old and great, and grown to the perfection of hardness, than you must cast the Horse, and with a sharp knife slit down the Splent; then take Cantharideses and Euforbium, of each like quantity, and boil them in Oyl-de-bay, and with that fill up the slit, and renew it for three days together, then take it away and anoint the place with Oyl-de-bay, Oil of Roses or Tar, until it be whole.   

Of a Malander.  
A Malander is a kind of Scab growing in the form of lines, or strokes, overthwart the bent of 
Blundevil●.  the knee, and hath long hairs with stubborn roots, like the bristles of a Boar, which corrupteth and cankereth the flesh, like the roots of a child's scabbed head: and if it be great, it will make the Horse to go stiff at the setting forth, and also to halt. This disease proceedeth sometime of corrupt blood, but most commonly for lack of clean keeping, and good rubbing. The cure, according to Martin, is thus; First wash it well with warm water, then shave both hair and scab clean away, leaving nothing but the bare flesh, whereunto lay this Plaster: Take a spoonful of Soap, and as much of Lime, mingle them together, that it may be like paste, and spread as much on a clout as will cover the sore, and bind it fast on with a list, renewing it every day once the space of two or three days, and at the three day's end, take away the Plaster and anoint the sore with Oil of Roses made lukewarm, and that shall fetch away the crust-scurfe, bred by means of the Plaster, which being taken away, wash the sore place well every day once with his own stale, or else with man's urine, and then immediately strew upon it the powder of burnt Oystershels, continuing thus to do every day once until it be whole.   

Another of the Malander.  
A Malander is a peevish sorance, and cometh of ill keeping, it is on the forelegs, just on the inside, at the bending of the knee, it will make a Horse go stark, and stumble much. 
Markham.  The cure is in this sort; Cast the Horse, and with some instrument pluck off the dry scab that will stick thereon, and rub it till it bleed, then take and bind it thereto for three days, in which space you shall see a white asker on the sore, then take that off and anoint it with Oil of Roses or fresh Butter until it be throughly cured.   

Of an upper Attains or overreach upon the back sinew of the shank, somewhat above the joint.  
THe Italians call this sorance Attincto, which is a painful swelling of the master sinew, by means that the Horse doth sometimes over reach, and strike that sinew with the toe of his hinder-foot, which causeth him to halt. The signs be apparent by the swelling of the place, and by the Horses halting. The cure, according to Martin, is thus; Wash the place with warm water, and shave all the hair so far as the swelling goeth, and scarify every part of the sore place lightly with the point of a Razor, that the blood may issue forth. Then takeof Cantharideses and of Euforbium, of each half an ounce, mingle them together with half a quartern of Soap, and with a slice spread some of this Ointment over all the sore, suffering him to rest there as you dress him for one half hour after, and then you may carry him into the stable, and there let him stand without litter, and tied as hath been said before in the Chapter of the Spleen, and the next day dress him with the same Ointment once again, even as you did before. And the third day anoint the place with fresh Butter, continuing so to do the space of nine days, and at the nine day's end, make him this bath; Take of Mallows three handfuls, a Rose-cake, of Sage a hardful; boil them together in a sufficient quantity of water. And when the Mallows be soft, put in half a pound of Butter, and half a pint of Salad Oil; and then being somewhat warm, wash the sore place therewith every day once, the space of three or four days.   

Of a Nether taint.  
THis is a little bladder full of jelly, much like unto a Windgal, not apparent to the eye, but 
Blundevile.  to the feeling, growing in the midst of the pastern, somewhat above the frush. It cometh by a strain, or else by some wrench, or by any other overreach, and maketh the Horse to halt. The signs be these; The neather-joynt toward the fewter-lock will be hot in feeling, and somewhat swollen. The cure, according to Martin, is in this sort; Tie him above the joint with a list somewhat hard, and that will cause the bladder to appear to the eye. Then launce it with a sharp pointed knife, and thrust out all the jelly. That done, lay unto it the white of an Egg, and a little Salt beaten together, and laid upon flax or tow, and bind it fast unto the sore, renewing it once a day the space of four or five days, during which time let him rest, and then you may boldly labour him.   

Of an Attaint.  
AN Attaint is a grief that cometh by an overreach, as clapping one leg upon another, or by 
Markham.  some other Horses treading upon his heels. The cure is; Take a sharp knife and cut out the overreach, that is, if it be never so deep like a hole, cut it plain and smooth, how broad so ever you make it, then wash it with Beer and Salt, and lay to it Hog's grease, Wax, Turpentine, and Rosen, of each like quantity, boiled and mingled together, and this will in few days heal him, be it never so sore.   

Of an overreach upon the heel.  
THis is a cut, so as the skin hangs down at the heel, made with the toe of the hinder foot, and is apparent to the eye, and it will cause the Horse somewhat to halt. The cure whereof, according to Martin, is thus; Cut away the skin that hangeth down, and bind a little flax dipped in the white of an Egg mingled with a little Bole-armony, renewing it every day once the space of three or four days, and that will heal it.   

Of false quarters.  
THis is a rift sometime in the outside, but most commonly in the inside of the hoof, because the inside is ever the weaker part, which sides are commonly called quarters, and thereof this sorance taketh his name, and is called a false quarter; that is to say, a crazed or unsound quarter, which name indeed is borrowed of the Italians, calling it in their tongue, Fals● quarto. It cometh by evil shooing, and partly by evil paring. The signs be these: The Horse will for the most part halt, and the rift will bleed, and is apparent to the eye. The cure, according to Martin, is thus; If the Horse halt, then pull off the shoe, and cut so much away on that side of the shoe where the grief is, as the shoe being immediately put on again, the rift may be uncovered. Then open the rift with a Rosenet or drawer, and fill the rift with a roll of Toe dipped in Turpentine, Wax, and Sheep's suet molten, renewing it every day once until it be whole. And the rift being closed in the top, draw him betwixt the hair and the hoof with a hot Iron overthwart that place, to the intent that the hoof may shoot all whole downward, and when the Horse goeth upright, ride him with no other shoe, until his hoof be throughly hardened again.   

Of halting behind, and where the grief is.  
IF a Horse halt behind, the grief must either be in the hip, in the stifle, in the hough, in the ham, in the leg, in the nether joint, pastern or foot. If he halt in the hip of a new hurt, the Horse 
Blundevile.  will go sideling, and not follow so well with that leg as with the other; but if it be old hurt, the sore hip will shrink and be lower than the other. And is best seen, when he goeth up a hill, or upon the edge of some bank, so as the worst leg may go on the higher side, for than he will halt so much more, because it is painful unto him to go so unevenly wrinching his leg. If the grief be in the stifle, than the Horse in his going will cast the stifle joint outward, and the bone on the inside will be far bigger than the other. If the grief be in the hough, than it is by means of some Spaven, or some other hurt apparent to the eye. And the like may be said of the ham, wherein may be seen the Selander, or such like apparent sorance, causing the Horse to halt. If the grief be either in the leg, pastern or foot, than you shall find it by such signs as have been taught you before. And therefore let us now speak of those sorances that are properly incident to the hinder legs.   

Of th● String halt.  
THe String-halt is a disease that maketh a Horse twitch up his leg suddenly, and so halt much, it cometh sometimes naturally, and sometimes casually, by means of some great cold whereby 
Markham.  the sinews are strained: the best cure thereof, is to dig a pit in some dunghill, as deep as the Horse is high, and set the Horse in, and cover him with warm dung, and so let him stand the space of two hours, then take him out and make him clean, and then bathe him all over with train-oil made warm, and it will help him.   

Of a Horse that is hipped, or hurt in the hips.  
THe Horse is said to be hipt, when the hip-bone is removed out of his right place, which grief is called of the Italians, Mal del ancha. It cometh most commonly by some great stripe or strain. slipping, sliding or falling. The signs be these: The Horse will halt, and in his going he will go sideling, and the sore hip will fall lower than the other, and the flesh in process of time will consume clean away. And if it be suffered to run so long, it will never be restored unto his pristine estate. The best way, as Martin saith, to make him go upright, is to charge his hip and back with Pitch and Rosen molten together, and laid on warm, and then some flocks of his own colour to be clapped upon the same, and so let him run to grass until he go upright. But the sore hip will never rise again so high as the other. If the Horse be not hipped, but only hurt in the hip, and that newly, than first take of the Oil de-bay, of Dialthea, of Nerval, of Swine's grease, melt them all together▪ stirring them continually until they be throughly mingled together, and anoint the sore place against the hair with this Ointment every day once, the space of a fortnight, and make the Ointment to sink well into the flesh, by holding a hot broad bar over the place anointed, weaving your hand to and fro, until the Ointment be entered into the skin. And if at the fortnight's end, you see that the Horse amendeth no whit for this, then slit a hole downward in his skin, and an inch beneath the hip-bone, making the hole so wide, as you may easily thrust in a rowel with your finger, and then with a little broad slice or iron, loosen the skin from the flesh above the bone, and round about the same, so broad as the rowel may lie flat and plain betwixt the skin and the flesh, which rowel would be made of soft Calf's Leather, with a hole in the midst like a ring, having a thread tied unto it, to pull it out when you would cleanse the hole, and if the rowel be rolled about with flax fast tied on, and anointed with the ointment under written, it will draw so much the more; and thrust in the rowel first double, and then spread it abroad with your finger. That done, tent it with a good long tent of flax or tow dipped in a little Turpentine and Hog's grease molten together and made warm, and cleanse the hole, and the rowel every day once, and also renew the tent every day for the space of a fortnight. And before you dress him, cause him every day to be led up and down a foot place a quarter of an hour, to make the humours come down, and at the fortnight's end pull out the rowel, and heal up the wound with the same salve, making the tent every day lesser and lesser until it be whole. And so soon as it is whole, draw with a hot Iron cross lines, of eight or nine inches long, right over the hip-bone, so as the rowelled place may be in the very midst thereof, and burn him no deeper, but so as the skin may look yellow, and then charge all that place, and over all his buttocks with this charge: Take of Pitch a pound, of Rosen half a pound, of Tar half a pint; boil them together, and then being good and warm, spread it on with a clout tied in a riven stick, and then clap on a few flocks of the Horse's colour. And if it be in Summer; let the Horse run to grass a while, for the more he traveleth at his own will, the better it is for him.   

Of stifling, and hurts in the stifle.  
THe Horse is said to be stifled, when the stifling bone is removed from the place; but if it be not removed nor loosened, and yet the Horse halteth by means of some grief there, than we say that the Horse is hurt in the stifle, and not stifled. The stifle cometh by means of ●ome blow, or some great strain, slipping or sliding. The signs be these; If he be stifled, the one bone will stick out farther than the other, and is apparent to the eye. Martin would have you to cure the stifle in all points like unto the shoulder-pight, saving that the pins need not be so long, because the stifling place is not so broad as the shoulder, and standing in the stable, let him have a pastern with a Ring on his sore-leg, and thereunto fasten a cord, which cord must go about his neck, and let it be so much strained, as it may bring his sore leg more forward than the other to keep the bone from starting out. But if the Horse be but hurt in the stifle with some stripe or strain, than the bone will not stand out, but perhaps the place may be swollen. The cure, according to Martin, is thus; First anoint the place with the Ointment mentioned before, every day once the space, of a fortnight; and if the Horse amend not with this, than rowel him with a hearen rowel, or else with a quill, and let the nether hole be somewhat before the sore place, and cleanse the hole every day, by turning the rowel, continuing still to anoint the place with the Ointment aforesaid, and that will make him whole.   

Of foundering behind.  
THis haps most commonly when a Horse is very fat, and hath his grease molten within him, which is soon done with every little heat. You shall perceive it by his going, for he will be afraid to set his hinder-feets to the ground, and he will be so weak behind, as he will stand quivering and shaking, and covet always to lie down. The cure, according to Martin, is thus: First garter him about the houghes, and then force him to go a while to put him in a heat, and being somewhat warm, let him blood in the thigh veins, reserving of that blood a pottle, to make him a charge in this sort; Put unto that blood, of Wheat-flower and of Bean-flower, of each a quarter of a peck, of Bole-armony one pound, of Sanguis Draconis two ounces, six Eggs, shells and all, of Turpentine half a pound, of Vinegar a quart; mingle all these things together, and therewith charge both his hinder-legs, his reins, and flanks, all against the hair. And if the Horse cannot dung, let him be raked, and give him this clyster; Take of Mallows three handfuls, and boil them well in fair Water from a pottle to a quart; then strain it, and put thereunto half a pound of Butter, and of Salad Oil a quarter of a pint, and having emptied his belly, give him also this drink to comfort him; Take of malmsey a quart, and put thereunto a little Cinnamon, Mace, and Pepper, beaten into fine powder, and of Oil a quarter of a pint, and give the Horse to drink of that lukewarm with a horn. That done, let him be walked up and down a good while together if he be able to go; if not, then tie him up to the rack, and let him be hanged with Canvas and Ropes, so as he may stand upon the ground with his feet: For the less he lieth, the better; and pair his hinder-feets thin, until the dew come out, and tacking on the shoes again, stop the hoofs with Bran and Hogs grease boiled together, and let both his feet, having this gear in it, be wrapped up in a cloth even to his pasterns, and there tie the clout fast. Let his diet be thin, and let him drink no cold water, and give him in Winter wet hay, and in Summer grass.   

Of the dry Spaven.  
THe dry Spaven, called of the Italians, Spavano, or Sparavagno; is a great hard knob as big as a Walnut growing in the inside of the hough; hard under the joint, nigh unto the master 
Blundevile.  vein, and causeth the Horse to halt, which sorance cometh by kind, because the Horse's Parents perhaps had the like disease at the time of his generation; and sometime by extreme labour and heat dissolving humours which do descend through the master vein, continually feeding that place with evil nutriment, and causeth that place to swell. Which swelling in continuance of time becometh so hard as a bone, and therefore is called of some the Bone Spaven. It needeth no signs or tokens to know it, because it is very much apparent to the eye, and therefore most Farriers do take it to be incurable.  
Notwithstanding, Martin saith, that it may be made less with these remedies here following; Wash it with warm water, and shave off the hair so far as the swelling extendeth, and scarify the place so as it may bleed; then take of Cantharideses one dozen, of Euforbium half a spoonful, break them into powder, and boil them together with a little Oyl-de-bay, and with two or three feathers bound together, put it boiling hot upon the sore, and let his tail be tied up for wiping away the medicine; and then within half an hour after, set him up in the stable, and tie him so as he may not lie down all the night for fear of rubbing off the medicine, and the next day anoint it with fresh butter, continuing thus to do every day once the space of five or six days, and when the hair is grown again, draw the sore place with a hot Iron; then take another hot sharp Iron like a Bodkin, somewhat bowing at the point, and thrust it in at the nether end of the middle line, and so upward betwixt the skin and the flesh to the compass of an inch and a half. And then tent it with a little Turpentine and Hogs grease molten together and made warm, renewing it every day once the space of nine days. But remember first immediately after his burning to take up the master vein, suffering him to bleed a little from above, and tie up the upper end of the vein, and leave the nether end open, to the intent that he may bleed from beneath until it cease itself, and that shall diminish the Spaven, or else nothing will do it.   

Of the Spaven, both bone and blood.  
DOubtless a Spaven is an evil sorance, and causeth a Horse to halt principally in the beginning of his grief; it appeareth on the hinder-legs within, and against the joint, and 
Markham.  it will be a little swollen; and some Horses have a through Spaven, which appeareth both within and without. Of the Spaven there are two kinds, the one hard, and the other soft; that is, a Bone-Spaven, and a Bloud-Spaven: for the Bone-Spaven, I hold it hard to cure, and therefore the less necessary to be dealt withal, except very great occasion urge; and thus it may be holpen.  
Cast the Horse, and with a hot Iron slit the flesh that covereth the Spaven, and then lay upon the Spaven, Cantharideses and Euforbium boiled together in Oyl-de-bay, and anoint his legs round about, either with the Oil of Roses, and with Vnguentum album camphiratum. Dress him thus for three days together, then afterward take it away, and for three days more lay unto it only upon flax and unslecked Lime, than afterward dress it with Tar until it be whole.  
The Cantharideses and Euforbium, will eat and kill the spongy bone, the Lime will bring it clean away, and the Tar will suck out the poison, and heal all up sound: but this cure is dangerous, for if the incision be done by an unskilful man; and he either by ignorance, or by the swarving of his hand, burn in twain the great vein that runs cross the Spaven, than the Horse is spoiled.  
Now for the blood Spaven that is easily helped, for I have known divers which have been but newly beginning, helped only by taking up the Spaven vein, and letting it bleed well beneath, and then stop the wound with Sage and Salt, but if it be a great blood Spaven, then with a sharp knife, cut it as you burned the bone Spaven, and take the Spaven away, then heal it up with Hog's grease and Turpentine only.   

Of the wet Spaven, or through Spaven.  
THis is a soft swelling growing on both sides of the hough, and seems to go clean through the hough, and therefore may be called a through Spaven. But for the most part the swelling is on the inside, because it is continually fed of the master vein, and is greater than the swelling on the outside. The Italians call this sorance L●ierda, or Gierdone, which seemeth to come of a more fluxible humour, and not so viscous or slimy as the other Spaven doth, and therefore this waxeth not so hard, nor groweth to the nature of a bone as the other doth, and this is more curable than the other. It needs no signs, because it is apparent to the eye, and easy to know by the description thereof before made. The cure, according to Martin, is thus; First wash, shave, and scarify the place as before; then take of Cantharideses half an ounce, of Euforbium an ounce broken to powder, and Oyl-de-bay one ounce, mingle them well together cold, without boiling them, and dress the sore therewith two days together, and every day after, until the hair be grown again anoint it with fresh Butter. Then fire him both without and within, as before, without tenting him, and immediately take up the master vein, as before; and then for the space of nine days, anoint him every day once with Butter, until the fired place begin to scale, and then wash it with this bath; Take of Mallows three handfuls, of Sage one handful, and as much of red Nettles, boil them in water until they be soft, and put thereunto a little fresh Butter, and bathe the place every day once for the space of three or four days, and until the burning be whole, let the Horse come in no wet.   

Of the Selander.  
THis is a kind of Scab breeding in the ham, which is the bend of the hough, and is like in all points to the Malander, proceeding of like causes, and requireth like cure, and therefore resort to the Malander.   

Of the hough bony, or hard knob.  
THis is a round swelling bony, like a Paris ball, growing upon the tip or elbow of the hough, and therefore I thought good to call it the hough-bony. This sorance cometh of some stripe or bruise, and as Martin saith, is cured thus; Take a round hot iron somewhat sharp at the end like a good big bodkin, and let it be somewhat bending at the point; then holing the sore with your left hand, pulling it somewhat from the sinews, pierce it with the iron, being first made red-hot, thrusting it beneath in the bottom, and so upward into the belly, to the intent that the same jelly may issue downward out at the hole, and having thrust out all the jelly, tent the hole with a tent of Fla● dipped in Turpentine, and Hog's grease molten together, and also anoint the outside with Hog's grease made warm, renewing it every day once until the hole be ready to shut up, making the tent every day lesser and lesser; to the intent it may heal up.   

Of the Curb.  
THis is a long swelling beneath the Elbow of the hough, in the great sinew behind, and causeth the Horse to halt, after that he hath been a while laboured, and thereby somewhat heated 
Blundevile,  For the more the sinew is strained, the greater grief, which again by his rest is eased▪ This cometh by bearing some great weight when the Horse is young; or else by some 〈◊〉 or wrinch, whereby the tender, sinews are grieved, or rather bowed (as Russius saith) whereof it is called in Italian, Curba 〈◊〉 〈◊〉, that is to say of bowing, for anguish whereof it doth swell, which swelling is apparent to the eye, and maketh the leg to show bigger than the 〈◊〉▪ The cure, according to Martin, is thus; Take of Wine-lees a pint, a porringer full of Wheat flower, of Cumin half an ounce, and stir them well together, and being made warm, charge the sore three or four days, and when the smelling is almost gone, then draw it with a hot iron, and cover the burning with Pitch and Rosen molten together, and lay it on good and warm, and clap thereon some flocks of his own colour, or so nigh as may be gotten, and remove them not, until they fall away of themselves. And for the space of nine days let the Horse rest, and come in no wet.   

Another of the Curb.  
A Curb is a sorance that maketh a Horse to halt much, and it appears upon his hinder legs, strait behind upon the cumbrel place, and a little beneath the Spaven, and it will be swollen as 
Markham.  big as half a Walout. The cure followeth; Take a small cord and bind his legs hard above it, and beneath it, then beat it, and rub it with a heavy stick till it grow soft, then with a fleam strike it in three or four places, and with your thumbs crush out the filthy bruised matter, then loose the cord, and anoint it with Butter vutil it be whole.   

Of the Pains.  
THis is a kind of Scab, called in Italian, Crappe, which is full of fretting matterish water, and it breedeth in the pasterns for lack of clean keeping and good rubbing after the Horse hath been 
Blundevile.  journyed, by means whereof, the sand and dirt remaineth in the hair, fretteth the skin and flesh, and so breedeth a Scab. And therefore those Horses that have long hair, and are rough about the feet, are soon troubled with this disease, if they be not the cleanlier kept. The signs be these; His legs will be swollen and hot, and water will issue out of the Scab, which water is hot and fretting, as it will scald off the hair and breed Scabs, so far as it goeth. The cure, according to Martin, is thus; First wash well all the pasterns with Beer and Butter warmed together, and his legs being somewhat dried with a cloth: clip away all the hair, saying the s●wter locks. Then take of Turpentine, of Hog's grease, of Honey, of each like quantity, mingle them together in a pot, and put thereto a little Bole-armony, the yolks of two Eggs, and as much Wheat flower as will thicken the things aforesaid, and make it plaster like, and for that cause it had need to be very well wrought and stirred together. Then with a slice strike some of the plaster upon such a piece of linen cloth as will serve to go round about the pastern, and bind it fast on with a roller, renewing it once a day until it be whole, and let not the Horse be traveled nor stand wet.   

Another of the Pains.  
PAins is a sorance that cometh of hot ill humours of ill keeping; it appeareth in the Fetlocks, and will swell in the Winter time, and will send forth a sharp water; the hair will stare: and the cure 
Markham.  is thus; Wash them every day twice or thrice with gunpowder and Vinegar, and they will be whole in one week at the most.   

Of Mules or Kibed heels, called of the Italians, Mule.  
THis is a kind of Scab breeding behind, somewhat above the nether joint, growing overthwart the feature lock, which cometh most commonly for being bred in cold ground, or else for lack of good dressing, after that he hath been laboured in foul mire and dirty ways, which dirt lying still in his legs, fretteth the skin, and maketh scabby rifts, which are soon bred, but not so soon gotten away. The anguish whereof maketh his legs somewhat to swell, and specially in Winter and Spring time, and then the Horse goeth very stiffly, and with great pain. The sorance is apparent to the eye and is cured, according to Martin, in this sort; Take a piece of linen cloth, and with the salve recited in the last Chapter, make such a plaster as may cover all the sore place, and bind it fast on that it may not fall off, renewing it every day once until the sore leave running, and beginneth to wa● dry, then wash it every day once with strong water, until it be clean dried up, but if this 〈◊〉 be but in breeding, and there is no raw flesh, than it shall suffice to anoint it with Soap two or three days, and at the three day's end, to wash them with a little Beef broth or dish water.   

Of Frettishing.  
FRettishing is a sorance that cometh of riding a Horse till he sweat, and then to set him up without litter, where he taketh suddenly cold in his feet, and chiefly before; it appears under the 
Blundevile.  heel in the heart of the foot; for it will grow dun, and wax white and crumbly like a 〈◊〉, and also in time it will show, by the wrinkles on his hoof, and the hoof will grow thick and 〈◊〉 he will not be able to tread, on stones or hard ground, nor well to travel but stumble and fall▪ The cure is 〈◊〉 Take and pair his feet so thin as may be, than lost two or three Eggs in the Embers very hard, 〈◊〉 being extreme hot taken out of five, trush them in his foot, and then clap a piece of Leather there 〈◊〉 and splint it that the Eggs may not fall out, and so let him run and he will be sound.   

Of sorances or griefs that be common to all Fore-feets.  
HItherto we have declared unto you the causes, signs and cure of all such griefs as are properly incident, either to the forelegs, or hinder-legs: now therefore we speak of those griefs that be common to them both, and first of Windgals.   

Of Windgals.  
THe Windgal called of the Italians, Galla; is a bladder full of corrupt jelly, whereof some be great, and some be small, and do grow on each side of the joint, and is so painful, 〈◊〉 especially 
Blundevile.  in Summer season, when the weather is hot and the ways hard, as the Horse is not able to travel, but halteth down right. They come for the most part through extreme labour and hext, whereby the humours being dissolved, do flow and resort into the hollow places about the ●eather joints, and there be congealed and covered with a thin skin like a bladder. They be apparent to the eye, and therefore need no other signs to know them. The cure whereof according to Martin is thus: Wash them with water, and shave off the hair, scarify them with the point of a razor, and dress them with Cantharideses in the self same manner as the splent in the knee was taught before and anoint them afterward with Butter until the skin be whole. And if this will not heal it, then draw them with a hot Iron like a ragged staff. That done, slit the middle line which passeth right down through the windgal with a sharp knife, beginning beneath, and so upward the length of half an inch, to the intent you may thrust the jelly out at that hole; then lay unto it a little Pitch and 〈◊〉 zenocrate molten together, and made lukewarm and put a few flocks on it, and that will heal him. And you may dry up the Windgal in such manner as here followeth: First chop off the hair so far as the Windgal extendeth, and having strieken it with a fleam, thrust out the jelly with your finger. Then take a piece of red woollen cloth and clap it to the place, and with a hot broad searing Iron sear it, so as the Iron may not burn through the cloth, which is done to dry up the humours.  
Then having taken away the cloth, lay unto the place a piece of Shoemaker's 〈◊〉 made like a flat cake, about the breadth of a testron, and with your Iron not made over hot, streek softly upon it to and fro, until the said wax be throughly melted into the sure▪ Whereupon lay a few flocks, and let him go. Which flock will afterward fall away of their own accord.   

Of Windgals.  
WIngals are easy to cure, they be little swellings like blebs or bladders, on either side the joint next unto the fewter-locks, as well before as behind, and they come through the occasion 
Markham.  of great travel, in hard, gravelly, or sandy ways. The cure is: Take Pitch, resin, and Mastic, of each like quantity, melt them together, and with a stick lay it round about the Horse's legs, and whilst it is hot lay flocks thereon: the nature of this plaster, is never to come away whilst there is 〈◊〉 Windgal on the Horse's legs; but when they are dried up, than it will fall away of itself.   

Of Wrinching the nether joint.  
THis cometh many times by treading away in some Care root or otherwise. The signs be these: The joint will be swollen and sore, and the Horse will halt. The cure whereof according to Martin is thus: Take of Dialthea half a pound, and as much of 〈◊〉▪ mingle them together, and anoint the sore place therewith chase it well with both your hands, that the Ointment 〈◊〉 enter, continuing so to do every day once, until the Ointment be all spent, and let the Horse rest. But if this will not prevail, then wash it with warm water and 〈◊〉 away all the 〈◊〉 saving the 〈…〉 lock. Scarify it, and lay to it Clantharides, and heal it as you do each spleat 〈◊〉 the knee.   

Of interfering.  
BEcause interfering is to be helped by sh●●ing, we purpose hot to speak of it, until we come to talk of the order of paring and sh●●ing all manner of hoofs.   

Another of interfering.  
interfering is a grief that cometh by sometimes by all shooing, and sometimes naturally, 〈◊〉 Horse trots so narrow that he ●ews one leg upon another, it appeareth both before and he, hind, between the feet against the set lo●ks, and there is no remedy but shooing him with 〈◊〉 made than and flat on the outside, and narrow and think within.   

Of the Shakel-gall.  
IF a Horse be galled in the pasterns, with shakel, lock pastern, or haster, anoint the sore place with a little Honey and Verdigrease boiled together, until it look red, which is a good Ointment for all gallings on the withers, and immediately strew upon the Ointment, being first laid upon the leg, a little chopped flax or tow, and that will stick fast, continuing so to do every day once until it be whole.   

Of hurts in the Legs, that cometh by casting in the halter or collar.  
IT chanceth many times, that a Horse having some itch under his ears; is desirous to scratch the 
Blundevile.  same with his hinder-foot, which whilst he reacheth to and fro, doth fasten in the collar or halter, wherewith the more that he striveth the more he galleth his legs; and many times it chanceth for that he is tied so long, by means whereof being laid, and the halter slack about his feet, rising perhaps or turning he snarleth himself so as he is not able to get up, but hangeth either by the neck or legs, which sometime are galled even to the hard bone.  
Russius calleth such kind of galling Capistratura, which he was wont to heal with this Ointment here following, praising it to be excellent good for the cratches, or any seab, bruise, or wound: Take of Oil Olive one ounce, of Turpentine two or three ounces; melt them together over the fire, and then put thereunto a little Wax, and work them well together, and anoint the sore place therewith. Martin saith, it is good to anoint the sore place with the white of an Egg and Salad Oil beaten together; and when it cometh to a scab, anoint it with Butter being molten, until it look brown.   

Of the Cratches, or Rats tails, called of the Italians, Crepaccie.  
THis is a kind of long scabby rifts growing right up and down in the hinder part, from the fewter-lock up to the curb, and cometh for lack of clean keeping, and is easily seen if you take up the Horse's foot, and lift up the hair. The cure according to Martin is thus: Take of Turpentine half a pound, of Honey a pint, of Hog's grease a quartern, and three yolks of Eggs, and of Bole-armony a quartern, beaten into fine powder, of Bean-flowre half a pint; mingle all these well together, and make a salve thereof, and with your finger anoint all the sore places, shedding the hair as you go, to the intent you may the easier find them, and also to make the salve enter into the skin, and let the Horse come in no wet, until he be whole.   

Of the Scratches.  
SCratches will cause a Horse to halt sore, and they come only by naughty keeping, and they appear 
Markham.  in the pasterns under the Fetlocks; as if this skin were cut overthwart, that a man may lay ●o a Wheat-straw. The cure is thus: Bind unto them, (the hair being cut clean away) black-Sope and Lime kned together, for three days, then lay that by, and anoint the place with Butter; and heal the sore with Boar's grease and Tar mixed well together.   

Of the Ring-bone.  
THis is a hard gristle growing upon the cronet, and sometime goeth round about the cronet, and is called in Italian, Soprosso. Laurentius Russius saith, that it may grow in any other place of the leg; but then we call it not a Ring-bone, but a knot or knob. It cometh at the first either by some blow of another Horse, or by striking his one foot against some stub, or stone, or such like casualty. The pain whereof breedeth a viscous and slimy humour, which resorting to the bones, that are of their own nature cold and dry, waxeth hard, cleaveth to some bone, and in process of time becometh a bone. The signs be these: The Horse will halt, and the hard swelling is apparent to the eye, being higher than any place of the cronet. The cure according to Martin is thus: First wash it well with warm water, and shave away all the hair, so as the sore place may be all discovered. Then scarify it lightly with the point of a razor, so as the blood may issue forth. Then if the sore be broad, take of Euforbium one ounce, of Cantharideses half an ounce, broken into fine powder, and of Oyl-de-bay one ounce; and if the sore be but little; the one half of this may serve: Boyl these things together, stirring them continually, lest it run over; and with two or three feathers, lay it boiling hot unto the sore, and let not the Horse ●he from that place for half an hour after, then carry him into the stable, both using and turing him for the space of nine days, in such order is ha●● been said before in the chapter of the splent. But when the hair beginneth to grow again, then fire the sore place with right lines from the pastern down to the could of the hoof; and let the edge of the drawing Iron be as thick as the back of a meat-knife, and burn him so deep as the skin may look yellow: that done, cover the burning with Pitch and resin molten together, and clap thereon flocks of the Horses own colour, or somewhat nigh the same, and about three days after lay again some of the last mentioned plaster, or Ointment; and also new flocks upon the old, and there let them remain, until they fall away of themselves.  
But if these Ring-bones, or knobs, breed in any other place, then in the Cronet, you shall cure them as is before said, without firing them.   

Of the Ring-bone.  
THe Ring-bone is an ill disease, and appeareth before on the foot above the hoof, as well before 
Markham.  as behind, and will be swollen three inches broad, and a quarter of an inch or more of height, and the hair will stare and wax thin, and will make a Horse halt much. The cure is: Cast the Horse, and with an Iron made flat and thin, burn away that gristle which annoys him; then take Wax, Turpentine, resin, Tar, and Hogs-grease, of each like quantity, mingle them together Plasterwise, and with it cure the sore: This Plaster will also cure any other wound or ulcer whatsoever.   

Of the Crown-scab.  
THis is a kind of filthy and stinking Scab, breeding round about the feet upon the Cronets, and 
Blundevile.  is an elvish and painful disease, called in Italian, Crisaria. It seemeth to come by means that the Horse hath been bred in some cold wet soil, striking corrupt humours up to his feet; and therefore the Horse that hath this grief is worse troubled in Winter then in Summer. The signs be these: The hair of the Cronets will be thin and staring like bristles, and the Cronets will be always mattering, and run on a water. The cure according to Martin is thus: Take of Soap, of Hogs-grease, of each half a pound, of Bole-armony a little, of Turpentine a quartern; and mingle them all together, and make a Plaster, and bind it fast on, renewing it every day once, until it leave running, and then wash it with strong Vinegar, being lukewarm, every day once, until the sore be clean dried up; and let him come in no wet until it be whole.   

Of hurts upon the Cronet crossing one foot over another, which the Italians call Supraposte.  
MArtin saith, wash it well with white Wine, or with a little stale, and then lay unto it the white of an Egg, mingled with a little Chimney soot and Salt, and that will dry it up in three or four days, if it be renewed every day once.   

Of the Quitter-bone.  
THis is a hard round swelling upon the Cronet, betwixt the heel and the quarter, and groweth most commonly on the inside of the foot, and is commonly called of the Italians, Setula or Seta. It cometh by means of gravel gathered underneath the shoe, which fretteth the heel, or else by the cloying or pricking of some nail evil driven, the anguish whereof looseneth the gristle, and so breedeth evil humours, whereof the Quitter-bone springeth. The signs be these: The Horse will halt, and the swelling is apparent to the eye, which is four or five days coming to a head, will break out with matter at a little deep hole like a Fistula. The cure according to Martin is thus: First, burn about the quitter-bone with a hot Iron, in manner of half a circle, and then with the same Iron draw another right strike through the midst thereof. Then take of Arsenic the quantity of a Bean beaten into fine powder, and put it into the hole, thrusting it down to the bottom with a quill, and stop the mouth of the hole with a little tow, and bind it so fast with a cloth, and cord, as the Horse may not come at it with his mouth, and so let it rest for that day. And the next day, if you see that the sore looketh black within, than it is a sign that the Arsenic hath wrought well and done his part. Then to allay the burning thereof, tent the hole with flax dipped in Hogs-grease, and Turpentine, molten and mingled together, and cover the tent with a bolster of Tow dipped also in the Ointment aforesaid, continuing so to do every day once, until you have gotten out the core. Then shall you see whether the loose gristle in the bottom be uncovered or not; and if it be uncovered, then feel with your finger, or with a quill, whether you be nigh it or not. And if you be, then raise the gristle with a little crooked instrument, and pull it clean out with a pair of small nippers, meet for the pupose. That done, tent it a gain with a full tent dipped in the aforesaid Ointment, to assuage the anguish of the last dressing, and stop it hard, to the intent that the hole may not shrink together, or close up; and the next day take out the tent, and tent it a new with the Salve or Ointment taught in the Chapter of the Shakel-gall, renewing it every day once until it be whole, keeping always the mouth of the sore as open as you may, to the intent that it heal not up too fast; and let not the Horse be in any wet, nor travel, until he be perfectly whole.   

Of the Quitter-bone.  
QUitter-bone is a round hard swelling upon the Cronet of the hoof, betwixt the hoof and the 
Markham▪  quarter, and for the most part groweth on the inside of the foot: the Original effect thereof is the fretting of gravel underneath the shoo●, which bruiseth the heel; or else by means of some stub, or the pricking of some nail, through the pain whereof the gristle is loosened, breeding evil humours, which be indeed the ground of the Quitter-bone: it is to be known by the Horses hasting, and by the apparent swelling to the eye of that part, which in three or four days will grow unto a head and break, evacuating great abundance of filthy matter at a little hole. The cure is thus: Take a hot Iron, made in fashion of a knife, and with it burn out the flesh, in compass of a Moon, till you come to feel the gristle, then burn it out too: Then take Verdigrease, fresh Butter, and Tar, molten together, and dip fine Tow therein, stop up the hole, then lay thereon a Cerecloth of Deer-sewet and Wax, and so let him rest for the first day: the next day; take of Mel rosatum, Oil of Roses, Wax, and Turpentine, of each like quantity, infuse them all on the fire together; and with the Salve dress the sore morning and evening, till it be whole. But if you find any proud flesh to grow, then forget not to lay thereon some red Lead, or Verdigrease: and withal have an especial regard, that the upper part of the wound heal not faster than the bottom, for fear of Fistulating.   

Of the Gravelling.  
THis is a fretting under the foot, most commonly in the inside, and sometime in the outside, and sometime in both sides together of the heel. It cometh by means of little gravel stones 
Blundevile.  getting betwixt the hoof, or calking, or sponge of the shoe, which by continual labour and treading of the Horse, doth eat into the quick, and the rather, if his heel be soft and weak, or that the shoe do lie flat to his foot, so as the gravel being once gotten in, cannot get out. The signs be these: The Horse will halt, and covet to tread all upon the toe, to favour his heel. The cure according to Martin is thus: First pair the hoof, and get out the gravel with a corner, or drawer, leaving none behind, for if you do, it will breed to a Quitter-bone. That done, stop him with Turpentine and Hogs-grease molten together, and laid on with tow or flax, and then clap on the shoe to keep in the stopping, renewing it every day once until it be whole. And suffer the Horse to come in no wet, until he be throughly whole. If a gravelling be not well stopped to keep down the flesh, it will rise higher than the hoof; and not only require more business in bolstering it, but also put the Horse to more pain.   

Of Gravelling.  
GRavelling is a hurt will make a Horse to halt, and cometh of gravel and little stones, that goeth between the shoe and the heart of the foot. The cure is: Take off the shoe, and 
Markham.  let him be well pared; then set on the shoe again, and stop it with Pitch, resin, and Tallow, and this shall help.   

Of Surbating.  
THis is a beating of the hoof against the ground, called of the Italians, Sobatitura; it cometh sometime by means of evil shooing, lying too flat to his foot; or by going long bare foot, and sometime by the hardness of the ground, and high lifting of the Horse. And those Horses that be flat-footed, the coffins whereof are tender and weak, are most commonly subject to this sorance. The signs be these: the Horse will halt on both his forelegs, and go stiffly and creeping, as though he were half foundered. The cure according to Martin is thus: Take off his shoes, pair him as little as may be; and if the shoes be not easy, that is to say, long, large, and hollow enough, then make them so, and then tack them on again with four or five nails. That done, stop his feet with Bran, and Hogs-grease boiled together, so hot as may be; and also cover all the coffin round about with the same, binding all in together with a cloth, and a list fastened about the joint, renewing it every day once, until it be whole, and give the Horse during that while warm water; and let him stand dry and warm, and not be traveled until he be whole.   

Of a Prick in the sole of the Foot, by treading on a nail, or any other sharp thing that doth enter into the Foot.  
THe signs be these: If a man be on his back when he treadeth on any such thing, he shall feel that the Horse will lift up his ●oot, and covet to stand still to have help. And if it chance at 
Blundevile.  any other time, the halting of the Horse, and the hurt itself will show. The cure according to Martin is thus: Pull off the shoe, and pair the foot; and with a drawer uncover the hole, making the mouth so broad as a two penny piece, then tack on the shoe again. That done, stop it, by pouring into the hole Turpentine and Hogs-grease molten together, and lay some flax, or tow upon it; and then stop all the Horse's foot with Horse-dung, or rather with Cowdung, if you can get it; and splent it either with sticks, or else with an old shoe-sole, so as the stopping may abide in, renewing it every day once until it be whole, and let the Horse come in no wet. If this be not well cured, or looked to in time, it will cause the hoof to break above, and to loosen round about, and perhaps to fall clean away. But if you see that it begins to break above, then make a greater issue beneath by opening the hole wider, and taking more of the sole away, that the flesh may have the more liberty. Then take of Bole-armony half a quartern, Bean-flowre, and two Eggs. Beat them, and mingle them well together, and make a plaster thereof upon Tow, and lay it round about the Cronet, bind it fast on, and so let it remain the space of two days, and then renew it again, not failing so to do every two days until you see it wax hard and firm above. For this Plaster being restrictive, will force the humours to resort all downward, which must be drawn out with Turpentine and Hogs-grease as before, until it leave mattering, and then dry it up with burnt Alum beaten to powder, and strewed upon it, with a little flax laid again upon that, continuing so to do every day once, until it be hardened; and let not the Horse come in any wet, until he be whole.   

Of Accloyd or Pricked.  
ACcloyd is a hurt that cometh of shooing, when a Smith driveth a nail in the quick, which 
Markham.  will make him to halt. And the cure is; to take off the shoe, and to cut the hoof away, to lay the sore bare: then lay to it Wax, Turpentine, and Deer-sewet, which will heal it.   

Of the Fig.  
IF a Horse having received any hurt, as before is said, by nail, bone, splent, or stone, or otherwise in the sole of his foot, and not be well dressed and perfectly cured, there will grow in that place a certain superfluous piece of flesh, like a Fig: and it will have little grains in it like a fig, and therefore is rightly called of the Italians, Vnfico, that is to say, a fig. The cure whereof according to Martin is thus: Cut it clean away with a hot Iron, and keep the flesh down with Turpentine, Hogs-greese, and a little Wax laid on with Tow, or Flax, and stop the hole hard; that the flesh rise not, renewing it once a day until it be whole.   

Of a Retreat.  
THis is the pricking of a nail, not well driven in the shooing, and therefore pulled out again by the Smith, and is called of the Italians, Tratta messa. The cause of the pricking may be partly the rash driving of the Smith, and partly the weakness of the nail, or the hollowness of the nail in the shank. For if it be too weak, the point many times bendeth awry into the quick when it should go right forth. It flatteth and shivereth in the driving into two parts, whereof one part raleth the quick in pulling out, or else perhaps breaketh clean asunder, and so remaineth still behind, and this kind of pricking is worse than the cloying, because it will rankle worse, by reason of the flaw of Iron remaining in the flesh. The signs be these: If the Smith that driveth such a nail be so lewd, as he will not look unto it before the Horse depart, than there is no way to know it, but by the halting of the Horse, and searching the hoof first with a hammer by, knocking upon every clinging. For when you knock upon that nail, where the grief is, the Horse will shrink up his foot. And if that will not serve, than pinch or gripe the hoof with a pair of pinsons round about, until you have found the place grieved. The cure according to Martin is thus: First, pull off the shoe, and then open the place grieved with a Butter or Drawer, so as you may perceive by feeling or seeing, whether there be any piece of nail or not; if there be, to pull it out, and to stop the hole with Turpentine, Wax, and Sheeps-sewet molten together, and so poured hot into the hole, and then lay a little Tow upon it, and clap on the shoe again renewing it thus every day, until it be whole, during which time, let not the Horse come in any wet, and it must be so stopped, though it be but pricked without any piece of nail remaining. And if for lack of looking to it in time, this retreat cause the hoof to break above, then cure it with the Plaster restrictive in such order as is mentioned in the last place saving one before this.   

Of Cloying.  
CLoying is the pricking of a whole nail, called of the Italians, Inchiodatura; passing through the quick, and remaining still in the same, and is clenched as other nails be, and so causeth the Horse to halt. The grieved place is known, by searching with the hammer and pinsons, as is before said: If the Horse halt immediately, then pull off his shoe, and open the hole, until it begin to bleed; and stop it with the Ointment aforesaid, in the same page of the Retreat, and clap on the shoe again; and the hoof may be so good, and the harm so little, as you may travel him immediately upon it, but if he be rankled, then renew the stopping every day once; let him come in no wet, until it be whole.   

Of loosening the Hoof.  
THis is a parting of the hoof from the cronet, called of the Italians, Dissolatura del unghia, which if it be round about, it cometh by means of foundering; if in part, then by the anguish caused by the pricking of the canel nail, piercing the sole of the foot, or by some Quitter-bone, Retreat, Gravelling, or. Cloying, or such like thing: The signs be these: When it is loosened by foundering, than it will break first in the forepart of the Cronet, right against the toes, because the humour doth covet always to descend towards the toe. Again, when the pricking of a canel nail, or such like cankered thing is the cause, than the hoof will loosen round about, equally even at the first. But when it proceedeth of any of the other hurts last mentioned: then the hoof will break right above the place that is offended, and most commonly will proceed no further. The cure according to Martin is thus: First, of which soever of these causes it proceeds, be sure to open the hoof in the sole of the foot, so as the humour may have free passage downward, and then restrain it above with the Plaster restrictive before mentioned, and in such order as is there written, and also heal up the wound, as is before taught in the Chapter of a prick in the sole of the foot.   

Of casting the Hoof.  
THis is when the coffin falleth clean away from the foot, which cometh by such causes as were last rehearsed, and is so apparent to the eye, as it needeth no signs to know it. The cure according to Martin is thus: Take of Turpentine one pound, of Tar half a pint, of unwrought Wax half a pint: Boil all these things together, and stir them continually until they be throughly mingled, and compact together. Then make a Boot of Leather with a good strong sole meet for the Horse's feet, to be laced or buckled about the pastern; and dress his foot with the Salve aforesaid laid upon the Flax or Tow, and bolster or stuff his foot with soft Flax, so as the Boot may grieve him no manner of way, renewing it every day once until it be whole, and then put him to grass.   

Of the Hoof-bound.  
THis is a shrinking of all the whole hoof. It cometh by drought, for the hoofs perhaps are kept too dry, when the Horse standeth in the stable, and sometime by means of heat, or of 
Blundevile.  over-straight shooing. The Italians call the Horse thus grieved Incastellado. The signs be these: The Horse will halt, and the hoofs will be hot; and if you knock on them with a hammer, they will sound hollow like an empty bottle, and if both the feet be not hoof-bound, the sore foot will be lesser than the other indeed, and appear so to the eye. The cure according to Martin is thus: Pull off the shoes, and shoe him with half Moon▪ shoes called Lunette; the order and shape whereof you shall find among the Farriers, and raze both the quarters of the hoof with a drawer, from the cronet unto the ●ole of the foot, so deep as you shall see the dew itself come forth. And if you make two races on each side, it shall be so much the better, and enlarge the hoof the more. That done, anoint all the hoof about, next unto the cronet round about, with the Ointment prescribed before in the Chapter of casting the hoof, continuing so to do every day once until he begin to amend for the space of a month; and if he goeth not well at the month's end, then take off the half shoes, and pair all the soles, and thrushes, and all so thin as you may see the dew come forth, and tack on a whole shoe; and stop all the foot within with Hogs-grease and Bran boiled together, and laid hot to the foot; renewing it daily once the space of nine days, to the intent the sole may rise. But if this will do no good; then take away the sole clean, and clap on a whole shoe, and stop the foot with Nettles and Salt brayed together, renewing it once a day, but not over hard, to the intent the sole may have liberty to rise, and being grown again, let him be shod with the lunets, and sent to grass.   

Of the running Frush.  
THe Frush is the tenderest part of the hoof towards the heel, called of the Italians, Fettone, and because it is fashioned like a forked head, the French men call it Furchette, which word our Farriers, either for not knowing rightly how to pronounce it; or else perhaps for easiness sake of pronunciation, do make it a monosyllable, and pronounce it the Frush; in which Frush breedeth many times a rottenness or corruption proceeding of humours that cometh out of the leg, whereby the leg is kept clean from the Windgals, and all other humours and swellings by means that the humours have passage that way. Notwithstanding the discommodity of the sorance is greater than the commodity, because it maketh the Horse's feet so weak and tender, as he is not able to tread upon any hard ground. The signs be these:  
The Horse will halt, and specially when the passage of the humour is stopped with any gravel gathered in the Frush, and not being stopped it will continually run, the savour whereof will be so strong, as a man is not able to abide it, and in some places it will look raw. The cure according to Martin is thus. First take off the shoe and pair away all the corrupt places, and make them raw, so as you may see the water issue out of the raw places, then tack on the shoe again, being first made wide and large enough. That done, take of Soot one handful, of Salt as much; bruise them well together in a dish, and put thereunto the white of three Eggs, and temper them together, and with a little Tow dipped therein, stop all the foot, and especially the Frush, and splent it so as it may not fall out, renewing it once a day the space of seven days, and then he will be whole. During which time let the Horse rest, and come in no wet, at the seven days end leave stopping him, and ride him abroad, and always when he cometh in, let his sore foot be clean washed, that no gravel remain therein, without doing any more unto him.   

Of the Frush.  
THe Frush is the tenderest part of the sole of the foot, which by humours distilling many times down from the legs, occasion inflammations in that part, which may easily be perceived by the 
Markham.  impostumation of the same. The cure is thus: First having taken off the shoe, pair away all the corrupted and naughty matter, until the sore look raw, than nail on a hollow shoe made for the same purpose; and take of soot a handful, of the juice of House-leek and of Cream, with the white of an Egg or two, as much as will thicken the same: with this stop up the sore, and splint it, so as it may not fall out, renewing it until it be whole: but during the cure, have regard that the sore foot touch not any wet, for that is very much hurtful.   

Of diseases or griefs indifferently incident to any part of the body, but first of the Leprosy, or universal Manginess, called of the old Writers Elephantia.  
THis is a cankered Manginess, spreading over all the body, which cometh of abundance of melancholy, corrupt and filthy blood. The signs be these: The Horse will be all mangy and scurvy, full of scabs, and raw plots about the neck, and evil favoured to look on, and always rubbing and scratching. The cure according to Martin is thus: Let him blood the first day in the one side of the neck, and within two days after that, in the flank veins; and last of all, in the vein under the tail. Then wash all the sore places with Salt brine, and rubbing them hard with a wisp of straw hard twisted, so as they may bleed well, and be all raw. That done, anoint the place with this Ointment: Take of Quicksilver one ounce, of Hogs-grease one pound, of Brimstone beaten into powder a quartern, of Rape Oil a pint; mingle these things well together, until the Quicksilver be throughly incorporated with the rest; and having anointed all the raw places with this Ointment, make it to sink into the flesh, by holding and weaving up and down over it a hot broad bar of Iron, and then touch him no more again the space of two or three days; during which time, if you see that he rubbeth still in any place, then rub that place again with an old Horse-combe, to make it raw, and anoint it with fresh Ointment. But if all this will not help, then with a hot Iron, and blunt at the point, so big as a man's little finger; burn all the mangy places, making round holes, passing only through the skin, and no further. For which intent it shall be needful to pull the skin first from the flesh, with your left hand, holding it still until you have thrust the hot Iron through it, and let every hole be a span off one from another, and if need be, you may anoint those holes with a little Soap, and let the Horse be thin dieted, during his curing time.   

Of the Farcin, called in Italian of some Il verme, and of some Farcina.  
THis kind of creeping Ulcer groweth in knots, following a long some vein, and it proceedeth of corrupt blood engendered in the body, or else of some outward hurt, as of spur-galling, or the biting of some other Horse; or of biting of ticks, or of Hog's louse, or such like casualties: Or if it be in the legs, it may come by interfering. It is easily known, partly by the former description, and also it is apparent to the eye. The cure according to Martin is thus: Let him blood in that vein where it cometh, as nigh the sore place as may be, and let him bleed well; then fire every knot one by one, taking the knot in your left hand, and pulling it so hard as you can from his body, to the intent you may better pierce the knot, with a blunt hot Iron, of the bigness of a man's forefinger, without doing the body any hurt, and let out the matter, leaving none unburned, be it little or much. That done, anoint every knot so burned with Hogs-grease warmed every day once, until the coars be ready to fall away: and in the mean time prepare a good quantity of old Urine, and when you see the coars ready to fall, boil the Urine, and put therein a little Copperas and Salt, and a few strong Nettles, and with that water being warm, wash out all the coars, and the corruption.  
That done, fill every hole immediately with the powder of flecked lime, continuing thus to do every day once, until the holes be closed up; and if any be more ranker than other, fill those with Verdigrease; and during this cure let the Horse be thinly dieted, that is to say, with straw and water only, unless it be now and then to give him a loaf of bread: for the lower he be kept, the sooenr he will be whole. And in any wise let his neck be yoked in an old bottomless pail, or else with short staves to keep him from licking the sores, and the less rest he hath, the better. Or do thus: Take a good great Dock-root clean scraped, and cut thereof five little rundles or cakes to be used as followeth. First with a knife make a slit right down in the Horse's forehead three inches long, then with a Cornet loosen the skin within the flesh, so as you may easily put therein five rundles of Dock, that is to say, two on each side of the slit one above another, and put the fifth rundle in the very midst betwixt the other four: that done, fasten to each of the slits two short Shoemaker's ends, to serve as laces to tie in the foresaid rundles, so as they may not fall out, and cleanse the sore every day once, for the virtue of the root is such, as it will draw all the filthy matter from any part of the body; yea, though the Farcin be in the hinder-legs, which matter is to be wiped away from time to time, and new roots be thrust into the slit according as you see it needful.   

Of the Fartion.  
THe Fartion is a vild disease, engendered of ill blood, phlegmatic matter, and unkindly feeding; it appeareth in a Horse like unto little knots in the flesh, as big as a Hazelnut; the knots 
Markham.  will increase daily and inflame, Impostume, and break; and when the knots amount to threescore, they will every night after breed so many more, till they have overrun the Horse's body, and with the poison, which is mighty and also strong soon bring him to his death: This disease is very infectious and dangerous for some Horses, yet if it be taken in any time, it is easy to be holpen: The cure thereof is in this manner: Take a sharp Bodkin, and thrust it through the nether part of his nose, that he may bleed: or if you will, to let him blood in the neck-vein shall not be amiss, then feel the knots, and as many as are soft lance them and let them run; then take strong Lie, Lime, and Alum, and with the same bathe all his sores, and it shall in short space cure him. There is also another manner of curing this disease, and that is thus: Take a sharp lance-knife, and in the top of the Horse's forehead, just between his eyes, make a long slit even to the skull: then with a blunt instrument for the purpose lose the flesh from the scalp a pretty compass: then take Carret-roots cut into little thin round pieces, and put them between the skin and the skull, as many as you can, then close up the wound, and once a day anoint it with fresh Butter: This is a most sure and approved way to cure the Fartion; for look how this wound thus made, shall rot, waste, and grow sound, so shall the Fartion break, dry up, and be healed, because all the poison that feedeth the disease shall be altogether drawn into the forehead, where it shall die and waste away. The only fault of this cure is, it will be somewhat long, and it is a foul eyesore until it be whole. Some use to burn this sorance, but that is naught and dangerous, as who so proves it shall find.   

A most approved medicine to cure the Fartion.  
TAke of Aquavitae two spoonfuls, of the juice of Herb of grace as much; mingle them together, then take of Plegants or Balls of Flax or Tow, and sleep them therein, and stop them hard into 
Markham.  the Horse's ears; then take a needle and a thread, and stitch the tips of his two ears together, by means whereof he cannot shake out the medicine, and use him thus but three several morning, and it will kill any Fartion whatsoever, for it hath been often approved.   

Another medicine of the same.  
SLit every hard kernel with a sharp knife, and fill the hole with an Ointment made of old Lard, Soap, and grey Salt, for that will eat out the coat, and cause it to rot, and so fall out of the own accord.   

Of the Canker, called of the Italian, Il Cancro.  
A Canker is a filthy creeping Ulcer, fretting and gnawing the flesh in great breadth. In the beginning it is knotty, much like a Farcine, and spreadeth itself into divers places, and being exulcerated, 
Blundevile.  gathereth together in length into a wound or fore. This proceedeth of a melancholy and filthy blood engendered in the body, which if it be mixed with Salt humours, it causeth the more painful and grievous exulceration, and sometime it cometh of some filthy wound that is not cleanly kept, the corrupt matter whereof cankereth other clean parts of the body. It is easy to be known by the description before. The cure whereof according to Martin is thus: First let him blood in those veins that be next the fore, and take enough of him. Then take of Alum half a pound, of green Copperas, and of white Copperas, of each one quartern, and a good handful of Salt: boil all these things together in fair running water, from a pottle to a quart. And this water being warm, wash the sore with a cloth, and then sprinkle thereon the powder of unslecked lime, continuing so to do every day once the space of fifteen days; and if you 〈◊〉 that the lime do not mortify the rank flesh, and keep it from spreading any further; then take of black Soap half a pound, of Quicksilver half an ounce, and beat them together in a pot, until the Quicksilver be so well mingled with the Soap, as you can perceive none of the Quicksilver as it. And with an Iron slice, after that you have washed the sore with the Strong-water aforesaid, cover the wound with this Ointment, continuing thus to do every day once, until the Canker leave spreading abroad. And if it leave spreading, and that you see the rank flesh is mortified, and that the edges begin to gather a skin, then after the washing, dress it with the lime as before, continuing so to do until it be whole. And in the dressing, suffer no filth that cometh out of the sore, to remain upon any whole place about, but wipe it clean away, or else wash it away with warm water, And let the Horse during this cure, be as thinly dieted as may be, and throughly exercised.   

Of the Fistula, called of the Italians Fistula.  
A Fistula is a deep hollow crooking Ulcer, and for the most part springs of malign humours, engendered in some wound, sore, or canker, not throughly healed. It is easy to know by the description before. The cure according to Martin is thus: First, search the depth of it with a quill, or with some other instrument of Lead, that may be bowed every way, meet for the purpose. For unless you find the bottom of it, it will be very hard to cure: And having found the bottom, if it be in such a place as you may boldly cut, and make the way open with a lancet or razor, then make a slit right against the bottom, so as you may thrust in your finger, to feel whether there be any bone or gristle perished, or spongy or loose flesh, which must be gotten out, and then tent it with a tent of flax dipped in this Ointment: Take of Honey a quartern; and of Verdigrease one ounce beaten into powder. Boil them together, until it look red, stirring it continually, lest it run over; and being lukewarm, dress the tent wherewith, and bolster the tent with a bolster of flax. And if it be in such a place, as the tent cannot conveniently be kept in with a band, then fasten on each side of the hole, two ends of Shoemaker's thread right over the bolster to keep in the tent, which ends may hang there as two laces, to tie and untie at your pleasure, renewing the tent every day once until the sore leave mattering. And then make the tent every day lesser and lesser, until it be whole. And close it up in the end, by sprinkling thereon a little sleckt lime. But if the Fistula be in such a place as a man can neither cut right against the bottom, or nigh the same: then there is no remedy, but to pour in some Strong-water, through some quill, or such like thing, so as it may go to the very bottom, and dry up all the filthy matter, dressing him so twice a day, until the Horse be whole.   

Of an Aubury.  
THis is a great spongy Wart full of blood, called of the Italians, Moro, or Selfo, which may grow in any place of the body, and it hath a root like a Cock's stone. The cure according to Martin is thus: Tie it with a thread, so hard as you can pull it, the thread will eat by little and little in such sort, as within seven or eight days it will fall away by itself. And if it be so flat as you can bind nothing about it, then take it away with a sharp hot Iron, cutting it round about, and so deep as you may leave none of the root behind, and dry it with Verdigrease. Russius saith, that if it grow in a place full of sinews, so as it cannot be conveniently cut, away with a hot Iron; than it is good to eat out the core with the powder of Resalgar, and then to stop the hole with flax dipped in the white of an Egg for a day or two; and lastly, to dry it up with the powder of unslecked Lime and Honey, as before is taught.   

Of Wounds.  
WOunds come by means of some stripe or prick, and they are properly called wounds, when some whole part is cut or broken. For a wound according to the Physicians, is defined to be a solution, division, or parting of the whole; for if there be no solution or parting, then me thinks it ought rather to be called a bruise then a wound. And therefore wounds are most commonly made with sharp or piercing weapons, and bruises with blunt weapons. Notwithstanding, if by such blunt weapons, any part of the whole be evidently broken, than it ought to be called a wound as well as the other: Of wounds some be shallow, and some be deep and hollow: Again, some chance in the fleshy parts, and some in the bony and sinewy places: And those that chance in the fleshy parts, though they be very deep, yet they be not so dangerous as the other; and therefore we will speak first of the most dangerous: If a Horse have a wound newly made, either in his head, or in any other place that is full of sinews, bones, or gristles: First, Martin would have you to wash the wound well with white Wine well warmed: That done, to search the bottom of the wound with some instrument meet for the purpose, suffering it to take as little wind in the mean while as may be.  
Then having found the depth, stop the hole close with a clout, until your salve be ready: Then take of Turpentine, of Mel Rosatum, of Oil of Roses, of each a quartern, and a little unwrought Wax, and melt them together; and if it be a cut, make a handsome roll of clean picked Tow, so long and so big as may fill the bottom of the wound, which for the most part is not so wide as the mouth of the wound: then make another roll greater than that, to fill up the rest of the wound, even to the hard mouth, and let both these rolls be anointed with the ointment aforesaid lukewarm. But if the hurt be like a hole made with some prick, then make a stiff tent, such a one as may reach the bottom, anointed with the aforesaid Ointment, and bolster the same with a little Tow; And if the mouth be not wide enough, so as the matter may easily run forth, if it be in such place you may do it without hurting any stnew, then give it a pretty slit from the mouth downward, that the matter may have the freer passage, and in any wise have a special regard, that the tent may be continually kept in by one means or other, as by binding or staying the seem with the ends of Shoemaker's thread as is aforesaid. And if the hole be deep, and in such place as you may not then make your tent of a Sponge, and so long as it may reach to the bottom, and the tent, being made somewhat full, with continual turning and wrying of it, you shall easily get it down, and then dtess the wound with this twice a day, cleansing the wound every time with a little white Wine lukewarm. For this Sponge, anointed with the Ointment aforesaid, will both draw and suck up all the filthy matter, and make it so fair within as is possible: and as it beginneth to heal, so make your tent every day lesser and lesser, until it be ready to close up, and never leave tenting it, so long as it will receive a tent, be it never so short. For hasty healing of wounds breedeth Fistula's, which properly be old wounds, and therefore must be cured like Fistula's.   

Of Wounds in the fleshy parts.  
USe the same Ointment and manner of proceeding as before. And if the wound be large, then to keep in the tent or rolls, you shall be fain to put two or three Shoemaker's ends on each side of the sore, leaving them so long as you may tie them together, and loosen them when you will like laces.   

Of old Ulcers or Wounds.  
TO cure an old Ulcer, as Fistula, Gall, or Botch, or any new received wound, these are the best Salves, and most approved in mine experience: Take of Honey half a pint, of Deer-sewet two ounces, of Verdigrease beaten into powder as much; boil all these exceeding well upon the fire, then with the same lukewarm, tent or plaster any venomous sore, and it will recure it. If you take of Wax, Turpentine, Oil of Roses, of Hogs-grease, of each like quantity, and half so much Tar as any one of the other simples; melt all these together, and being well incorporated together, either tent or plaster any wound, and it will heal it. Also, if you take the green leaves of Tobacco bruised, and put them into a green wound, they will heal it: the ashes of Tobacco burnt, if they be strewed upon any sore that is near skinning, it will also skin it perfectly, and it will incarnate well, if the Ulcer be not too deep and dangerous. There be many other Salves, Plasters, and Unguents which I could set down; but since I have experienced these for most effectual, I omit the others as superfluous.   

Of an hurt with an Arrow.  
IF the Horse be hurt with an Arrow, tent the hole with Hogs-grease and Turpentine molten together, renewing it every day once until it be whole.   

Of pulling out Shivers or Thorns.  
MArtin saith, that if it be not very deep, Soap being laid unto it all night will make it to appear, so as you may pull it out with a pair of nippers. But if it be very deep, than you must open the place with a knife or lancet, and get it out, and afterward heal up the wound as hath been taught you before. Russius saith, that the roots of Reed being stamped and mingled with Hony, will draw out any thorn or shiver: and so will Snails, as he saith, being stamped and wrought with fresh Butter; and if the place be swollen, he saith it is good to mollify it with Hogs-grease and Honey, which will assuage any new swelling, that cometh by stripe or otherwise.   

Of bruisings or swellings.  
MArtin saith, First prick it with a fleam. Then take of Wine lees a pint, as much Wheat-flowre as will thicken it, and an ounce of Cumin; boil them together, and lay this somewhat warm unto it, renewing it every day once until the swelling either depart, or else come to a head. And if it do, then launce it, and heal it up as a wound.   

Of Sinews cut, pricked, or bruised.  
TAke of Tar, and Bean-flowre, and a little Oil of Roses, and lay it hot unto the place. And if this do no good, then take Worms and Salad Oil fried together, or else the Ointment of 
Blundevile.  Worms, which you shall have at the Apothecaries, and one of these will knit it again, if it be not clean asunder.   

How to cure a wound made with Harquebush-shot.  
MArtin saith, First seek with an instrument whether the pellet remain within or not, and if it do, you must get it out with an instrument meet for the purpose. Then to kill the fire: Take a little Varnish, and thrust it into the wound with a feather, anointing it well within with the feather, and after that, stop the mouth fair and softly with a little soft flax, to keep the wind out, and on the outside, charge all the swelling with this charge: Take of Bole-armony a quartern, of Linseed beaten into fine powder half a pound, of Bean-flowre as much, and three or four broken Eggs, shells and all, and of Turpentine a quartern, and a quart of Vinegar, and mingle them well together over the fire, and being somewhat warm, charge all the sore place with part thereof, and immediately clap a cloth, or a piece of leather upon it, to keep the wound from the cold air, continuing both to anoint the hole within with Varnish, and also to charge the swelling without, the space of four or five days, and at the five days end leave anointing of it, and tent it with a tent reaching to the bottom of the wound, and dipped in Turpentine and Hogs-grease molten together, renewing it every day twice until it be throughly killed, which you shall perceive by the mattering of the wound, and by falling of the swelling: for so long as the fire hath the upper hand, no thick matter will issue out, but only a thin yellowish water, neither will the swelling assuage. And then take of Turpentine, washed in nine several waters, half a pound, and put thereon three yolks of Eggs, and a little Saffron, and tent it with that Ointment, renewing it every day once until the wound be whole.   

Of burning with Lime or any other fiery thing.  
MArtin saith; First wash away the Lime, if there be any, with warm water. Then kill the fire with Oil and Water beaten together, dressing him so every day until it be all raw, and then anoint it with Hogs-grease, and strew thereupon the powder of slecked lime, dressing him so every day once until it be whole.   

Of the biting of a mad Dog.  
IF a Horse be bitten with a mad Dog, the venom of his teeth will not only pain him extremely, but also infect all his blood, and make him to die mad. The cure according to the old Writers is thus: Take of Goat's dung, of flesh that hath laid long in Salt, and of the herb Ebulus, called of some Danewort, of each half a pound, and forty Walnuts. Stamp all these things together, and lay thereof unto the sore, and this will suck out the venom, and heal the wound. It is good also to give the Horse Treacle, and Wine to drink: yea, and some would have the sore place to be fired with a hot Iron.   

Of hurts by tusks of a Boar.  
IF a Horse be hurt with the tusk of a Boar, say Vitriol, and Copperas thereunto; and the powder of a Dog's head being burned, but let the tongue be first pulled out and cast away.   

To heal the biting or stinging of Serpents.  
LAurentius Russius saith; Take a good quantity of the herb called Sanicula, stamp it, and distemper it with the milk of a Cow, that is all of one colour, and give him that to drink, and that will heal him.   

Another Medicine for the same purpose.  
MAke a plaster of Onions, Honey and Salt, stamped and mingled together, and lay that to the sore place, and give the Horse Wine and Treacle to drink. Absyrtus would have you to give him white Pepper, Rhue, and Thyme, to drink with the Wine.   

Of drinking of Horseleeches.  
IF a Horse chance to drink Horseleeches, they will continually suck his blood, and kill him. The remedy, according to Absyrtus, is to pour Oil into the Horse's mouth, which will make them to fall away and kill them.   

Of swallowing down Hen's dung.  
IF a Horse swallow down Hen's dung in his Hay, it will fret his guts, and make him to avoid filthy matter at the fundament. For remedy whereof, Absyrtus would have you to give him drink made of Smallage-seed, Wine, and Honey, and to walk him throughly upon it, that he may empty his belly.   

Of Lice, and how to kill them.  
THey be like Geese Lice, but somewhat bigger, they will breed most about the ears, neck, and tail, and over all the body. They come of poverty, and the Horse will be 
Blundevile.  always rubbing, and scratching, and will eat his meat, and not prosper withal, and with rubbing he will break all his mane and tail. The cure, according to Martin, is thus; Anoint the place with Soap and Quicksilver, well mingled together, and to a pound of Soap, put half an ounce of Quicksilver.   

Of Lousiness.  
THere be Horses that will be Lousy, and it cometh of poverty, cold and ill keeping, and it is oftenest amongst young Horses, and most men take little heed unto it, and yet they will die thereon. 
Markham.  The cure is, to wash them three mornings together in Stau-aker and warm water.   

How to save Horses from the stinging of flies in Summer.  
ANoint the Horse's coat with Oil, and Bay-beries, mingled together, or tie to the headstal of his collar, a sponge dipped in strong Vinegar, or sprinkle the stable with water wherein Herbgrace hath been laid in steep, or perfume the stable with Ivy, or with Calamint, or with Gith burned in a pan of coals.   

Of bones being broken out of joint.  
FEw or none of our Farriers do intermeddle with any such griefs, but do refer it over to the Bonesetter, whose practised hand, I must needs confess, to be needful in such business. Notwithstanding, for that it belongeth to the Farrier's art, and also for that the old writers do make some mention thereof, I thought good not to pass it over altogether with silence. Albeit, they speak only of fractures in the legs beneath the knee. For they make little mention or none of bones above the knee, taking them to be incurable, unless it be a rib, or such like. If a bone then be broken in the leg, it is easy to perceive, by feeling the roughness and inequality of the place grieved, one part being higher than another. The cure whereof, according to Absyrtus and Hierocles, is in this sort:  
First put the bone again into his right place: that done, wrap it about with unwashed wool, binding it fast to the leg with a small linen roller, soaked before in Oil and Vinegar mingled together. And let that roller be laid on as even as is possible, and upon that again lay more wool dipped in Oil and Vinegar, and then splent it with three splents, binding them fast at both ends with a thong, and let the Horse's leg be kept strait, and right out, the space of forty days, and let not the bonds be loosened above three times in twenty days, unless it shrink, and so require to be new dressed, and bound again. But fail not every day once, to pour on the sore place, through the splents, Oil and Vinegar mingled together. And at the forty day's end, if you perceive that the broken place be powdered together again with some hard knob or gristle; then loosen the bonds, so as the Horse may go fair and softly, using from that time forth to anoint the place with some soft grease or Ointment.   

Of broken bones.  
I Have not for mine own part had any great experience in broken bones of a Horse, because it chanceth seldom, and when it doth chance, what through the Horses brutish unruliness, and 
Markham.  the immoderate manner of the act, it is almost held incurable; yet for the little experience I have, I have not found for this purpose any thing so sovereign or absolute good, as Oil of Mandrag, which applied, conglutinateth and bindeth together any thing, especially bones being either shivered or broken.   

Of bones out of joint.  
IF a Horse's knee or shoulder be clean out of joint, and no bone broken, Martin saith the readiest way is, to bind all the four legs together, in such sort as hath been taught before in the Chapter of 
Blundevile.  Incording, and then to hoist the Horse somewhat from the ground, with his heels upward, so shall the weight and poise of his body, cause the joint to shoot in again into the right place: for by this means he pleasured not long since a friend and neighbour of his, who going with his Cart from S. Albon, towards his own house, his Thiller fell and put his shoulder clean out of joint, so as he was neither able to rise, nor being holpen up, could stand on his legs: to which mischance Martin being called, made no more ado, but taking his friend's Cart-rope, bound the Horse's legs all four together, and with a lever being stayed upon the Cart wheel, they putting their shoulders to the other end, hoist up the Horse clean from the ground, the poise of whose body made the bone to return into his right place, with such a loud knack or crack, as it might be heard a great way off, and the Horse immediately had the use of his leg, so as he drew in the Cart, and went also safe home without complaining thereof ever after.   

Certain receipts of Plasters, very good for broken bones, taken out of the old Authors, writing of Horseleech craft.  
TAke of Spuma argenti, of Vinegar, of each one pound, of Salad Oil half a pound, of Ammoniacum, and Turpentine, of each three ounces, of Wax, of Rosin, of each two ounces, of Bitumen, of Pitch, of Verdigrease, of each half a pound. Boyl the Vinegar, Oil and Spuma argenti together, until it wax thick, than put thereunto the Pitch, which being molten, take the pot from the fire, and put in the Bitumen, without stirring it at all, and that being also molten, then put in all the rest, and set the pot again to the fire, and let them boil all together until they be all united in one: that done, strain it, and make it in a plaster form, and this is called Hierocles Plaster.   

Another receipt for broken bones.  
TAke of liquid Pitch one pound, of Wax two ounces, of the purest and finest part of Frankincense one ounce, of Ammoniacum four ounces, of dry Roses, and of Galbanum, of each one ounce, of Vinegar two pints. Boyl first the Vinegar and Pitch together, then put in the Ammoniacum, dissolved first in Vinegar, and after that, all the rest of the aforesaid drugs, and after they have boiled together, and be united in one, strain it, and make it plasterwise, and this is called Emplastrum flavum, that is to say, the Yellow plaster.   

An Ointment for broken bones.  
TAke of old Salad Oil a quart, and put thereunto of Hog's grease, of Spuma nitri, of each one pound, and let them boil together until it begin to bubble above, and let this ointment be very warm when you use it.  
Hitherto of all the diseases belonging to a Horse. Now therefore my promise was made unto you to speak of those things wherein the cure of all diseases do consist, that is to say, in letting of blood, in taking up of veins, in purging, and in giving the fire; yea, and also order itself bindeth me to treat of the said things presently, and first of letting blood.   

In how many veins a Horse may be let blood, and to what end.  
AS touching the order, time of the year, Moon, and day, and other circumstances belonging to letting of blood, we have sufficiently spoken already in the keeper's Office, in the 22 Chapter. It resteth therefore here to show you what veins should be opened when the Horse is sick of any disease, according to Vegetius opinion. But first I will rehearse unto you once again, in how many veins a Horse may be let blood, and the rather for that I follow Vegetius. A Horse than may be let blood in the two Temple veins. Item, in the two eye veins, which are easy to find in the face of the Horse, somewhat beneath the eyes. Item, in the two palate veins of the mouth. In the two neck veins. Item, in the two palate veins which are in the breast. Item, in the two fore thigh veins. Item, in the four shackle veins before. Item, in the two toe veins before. Item, in the two side veins, which may be otherwise called flank veins. Item, in the tail vein. Item, in the two haunch veins. Item, in the two hough veins. Item, in the four shackle veins behind. Item, in the two toe veins behind; so that by this account, a Horse may be let blood in 31 veins. All which veins are easy enough to know, because that every one lieth in a little gutter, which by feeling softly with your finger, you shall find immediately.  
And Vegetius saith, that if any Horse be pained with any grief in his head, as with ache, heaviness, frenzy, falling-evil, or such like, than it is good to let him blood in the two temple veins with a fleam. If his eyes be waterish, bloudshotten, or grieved with pin, web, or haw, than it is good to strike the eye vein with a fleam. If he have any heaviness or weariness of body, or be diseased in the throat with the strangullion, quinzie, or swelling of the arteries, either within or without, than it is good to let him blood in the mouth, in the palate veins with a Cornet. If he be vexed with an Ague, or with any other disease universally hurting the body, then let him blood in the neck veins. If his grief be in the lungs, liver, or in any other inward member, then let him blood in the breast veins, which we called before the palate veins. If he be grieved in the shoulder, then let him blood in the fore-thigh veins above the knee with a lancet, and that very warily, because that place is full of sinews, and if he be grieved in his joints, then let him blood in the shackle veins, and that warily, because that place is also full of sinews.  
And if he be foiled on his fore-feets, by foundering or otherwise, then let him blood in the toe veins, making way first with your drawer, or Cornet in the hoof to come to the vein. If he be diseased in the kidneys, reins, back, or belly, then let him blood in the flank veins, and in the tail. If he hath any grief in his hips, or houghs, then let him blood in the hip or hough veins. And if his hinder-legs, joints, or feet be grieved, then let him blood in the shakel veins, and toe veins, as is aforesaid.   

The order of taking up Veins, and wherefore it is good.  
THe order observed by Martin, is in this sort; First, if the Horse be very cursed and shrewd, then cast him upon a dunghill, or some straw, then having found the vein that you would take up, 
Blundevile.  mark well that part of the skin which covereth the vein, and pull that somewhat aside from the vein with your left thumb, to the intent you may slit it with a Razor, without touching the vein. And cut no deeper than only through the skin, and that longest wise, as the vein goeth, and not above an inch long. That done, take away your Thumb, and the skin will return again into his place, right over the vein, as it was before. Then with a Cornet uncover the vein and make it up, and being bare, thrust the Cornet underneath it, and raise it up, so as you may put a Shoemaker's thread underneath, somewhat higher than the Cornet, to knit the vein when time is. And if your Cornet had a hole in the small end to put in the thread, it should be the easilier done. Then the Cornet standing so still, slit the vein longest wise that it may bleed, and having bled somewhat from above, then knit it up with a sure knot, somewhat above the slit, suffering it to bleed only from beneath, and having bled sufficiently, then knit up the vein also beneath the slit with a sure knot, and fill the hole of the vein with Salt, and then heal up the wound of the skin with Turpentine and Hog's grease mol●en together, and laid on with a little Flax. The taking up of veins is very necessary, and doth ease many griefs in the legs: for the taking up of the fore-thigh veins easeth Farcins, and swellings of the legs; the taking up of the shakel veins before, easeth the Quitter-bone and swelling of the joints, scabs, and cratches. The taking up of the hinder veins, helpeth the Farcin, Swellings, and both the Spavens; the taking up of the shakel veins behind, helpeth swelling of the joints, the pains, and kibed heels, and such like diseases.   

Of Purging with Purgation or clyster.  
PUrgations is defined by the Physicians, to be the emptying or voiding of superfluous humours, annoying the body with their evil quality. For such humours bring evil juice and nutriment, called of the Physicians Cacochymia, which when it will not be corrected or holpen with good diet, alteration, nor by the benefit of nature and kindly heat, than it must needs be taken away by Purgation, Vomit, or clyster. But forasmuch as Horses are not wont to be purged by Vomit, as men be, I will speak here only of Glisters and Purgations. And first because a Horse is grieved with many diseases in his guts, and that nothing can purge the guts so well as a clyster, and especially the thick guts, I wish that our Farriers would learn to know the diversities of Glisters, to what end they serve, and with what drugs or simples they should be made, for as the disease requireth, so must the clyster be made; some to allay griefs and sharpness of humours, some to bind, some to loosen, some to purge evil humours, some to cleanse Ulcers: but our Farrier's use Glisters, only to loosen the belly, and for no other purpose; yea, few or none do that unless it be Martin, and such as he hath taught, who is not ignorant that a clyster is the beginning of purgation. For a clyster, by cleansing the guts, refresheth the vital parts, and prepareth the way before. And therefore whensoever a Horse is surfeited and full of evil humours, needing to be purged, and specially being pained in the guts, I would wish you to begin first with a clyster, lest by purging him by medicine upon the sudden, you stir up a multitude of evil humours, which finding no passage downward, because the guts be stopped with wind and dregs, do strike upwards, and so perhaps put the Horse in great danger.  
But now you shall understand, that Glisters be made of four things, that is to say, of Decoctions, of Drugs, of Oils, or such like unctuous matters, as Butter and soft grease, and fourthly of divers kinds of Salt to provoke the virtue expulsive. A Decoction is as much to say as the broth of certain herbs or simples boiled together in water till the third part be consumed. And sometime in stead of such Decoction, it shall be needful perhaps to use some fat broth, as the broth of Beef, or of Sheep's heads, or Milk, or Whey, or some other such like liquor, and that perhaps mingled with Hony or Sugar, according as the disease shall require, the clyster to be either Lenitive, that is to say, easing pain; or Glutinative, that is, joining together; or else Abstersive, that is to say, cleansing or wiping away filthy matter, of which Decoction of broth being strained, you shall need to take three pints or a quart at the least. And then into that, you may put such drugs as shall be needful to the weight of three or four ounces, according as the simples shall be more or less violent. Of Oil at the least half a pint, and of Salt two or three drams, and then to be ministered lukewarm with a horn or pipe made of purpose, when the Horse is not altogether full panched but rather empty, be it either in forenoon, or afternoon. And as touching the time of keeping Glisters in the body, you shall understand, that to Glisters abstersive half an hour or less may suffice to Glisters Lenitive, a longer time if it may be: and to Glisters Glutinative, the longest time of all 〈◊〉 most needful.   

Of Purgations.  
PUrgations for Men may be made in divers sorts and forms; but Horses are wont to be purged only with pills, or else with purging powders put into Ale, Wine, or some other liquor. But 
Blundevile.  the simples whereof such pills or powders be made, would be chosen with judgement and aptly applied, so as you may purge away the hurtful humours, and not the good. Learn first therefore to know with what humour or humours the Horse is grieved, be it Choler, Phlegm, or Melancholy, and in what part of the body such humours do abound: then what simples are best to purge such humours, and with what property, quality, and temperament they be endued. For some be violent and next cousins to poison, as Scammony, or Coloquintida. Some again are gentle, and rather meat than medicines, as Monna, Cassia, Whey, Prunes, and such like. And some again be neither too violent, nor too gentle, but in a mean, as Rhubarb, Agarick, Seine, Aloes. The old men did use much to purge Horses with the pulp of Coloquintida, and sometime with the roots of wild Cowcumber; and sometime with the broth of a sodden Whelp mingled with Nitrum, and divers other things, whereof I am sure I have made mention before in the curing of Horse's diseases.  
Notwithstanding I would not wish you to be rash in purging a Horse after the old men's example. For as their simples many times be very violent, so the quantities thereof by them prescribed are very much, and dangerous for any Horse to take in these days, in the which neither man nor beast, as it seemeth, is of such force or strength as they were in times past. And therefore whensoever you would purge him with such like kinds of Purgations as Martin useth. whereof you have example before in divers places; and whensoever you list for knowledge sake to deal with other simples, to prove them first upon such Jades as may well be spared. For whosoever mindeth to purge a Horse well, that is, to do him good and no hurt, had need to consider many things: as the nature of the Horse's disease, and the Horse's strength: also the nature, strength and quantity of the medicine that he ministereth: the Region, or Country, the time of the disease, the time of the year and day. For as the diseases and evil humours causing such diseases are divers, so do they require to be purged with divers medicines, diversely compounded, wherein consisteth a point of Art to be learned at the Physician's hands, and not at mine.  
Again, weak, delicate, and tender Horses may not be purged in such sort, as those that be of a strong sturdy nature. And therefore in such cases the quality and quantity of the simples is not a little to be considered; neither is the hotness or coldness of the Region to be neglected, nor the time of the disease. For some require to be purged in the very beginning some not until the matter be throughly digested: and though the disease proceed perhaps of cold, and cold humours, yet a man may not minister such hot things in Summer, as he would do in Winter, nor in the contrary case, such cold things in Winter as he would in Summer. And therefore the time and season of the year is also to be observed: yea the day and time of the day. For the more temperate the day is, the better; not in an extreme hot day, for making the Horse to faint; nor yet when the wind bloweth in the cold North, for that will stop and hinder the working of the medicine, but rather in a temperate moist day, when the wind is in the South, if it may be; for that will further and help the working of the medicine, and make the body loose and soluble.  
Again for a Horse, whether you purge him with pills or drink, it is best for him (as Martin saith) to take them in the morning, after that he hath fasted from meat and drink all the night before. And having received his medicine, let him be walked up and down, one hour at the least, and then set him up, and suffered to stand on the bit two or three hours without any meat, but in the mean time see that he be well littered, and warm covered: and at three hours' end, offer him a little of a warm mash made with Wheat-meal, or with Bran or else with ground malt. Give him little meat, or none until he be purged: all which things have been showed you before in divers places, and therefore I think it not good to be tedious unto you with often recital thereof.   

Of Cauterization, or giving the fire, as well actual as potential.  
FOrasmuch as the Fire is judged of all the old Writers to be the chiefest remedy, and as it were the last refuge in all diseases almost whereunto a Horse is subject, I thought good therefore to talk of it in this place; and the rather, for that few or none of our Farriers, unless it be Martin, or such as have been taught, do know how to give the fire, or to what end it serveth. But first you shall understand, that according to the learned Surgeons, yea, also according to my old Authors, there be two kinds of Cautery, the one actual, and the other potential. The Cautery actual is that which is done only by firing of the grieved place with a hot Iron. The potential Cautery is done by applying unto the grieved place some medicine corrosive, putrifactive, or caustick. But we will speak first of the actual Cautery, showing you wherefore it is good, then of what metal and fashion your instrument should be made, and finally how and when to use them.  
Avicen saith, that an actual Cautery moderately used, is a noble remedy to stop corruption of members, to rectify the complexion of the same, and also to staunch blood. Howbeit you must beware (saith he) that you, touch not the sinews, cords, or ligaments, lest the member be weakened, or that the Cramp ensueth. Vegetius also writing of Horse-leach-craft, praiseth the actual Cautery very much, speaking in this sort: The actual Cautery saith he, bindeth together parts loosened, it doth attenuate parts blown and puffed up, it drieth up superfluous moisture, it looseneth and divideth evil matter gathered together into knots, it assuageth old griefs, it rectisieth those parts of the body that are corrupted by any manner of way, reducing them to their pristine estate, and suffereth no superfluity to grow or increase, for the skin being opened with a hot iron, all kind of corruption by virtue of the fire is first digested and ripened, and then dissolved, so as the matter doth issue out at the holes, whereby the member or part before offended is now heased; and eased of all pain and grief; yea the holes being once closed and clean shut up, that place is stronger and better knit, and covered with a tougher skin than ever it was before.  
Now as touching the instrument whereof, and of what fashion they should be made, you shall understand, that Vegetius and the other old Writers would have them to be made of Copper, praising that metal to be far better to burn with, then Iron▪ The Surgeons for man's body do praise Gold and Silver; but as for the fashion of the Irons, it is to be referred to the kind of sore place and grieved, wherewith you have to deal, according to the diversity whereof, the instruments are to be made of divers fashions, as some with searing Irons with sharp edges, and some with blunt and broad edges, some like right, and some like crooked Bodkins, and some like hooks and sickles, and some with a great Button, and some with a small Button at the one end; in making whereof, the Farrier's judgement is most needful, who ought to be so skilful as he may be able to make all manner of Irons that he should occupy, and to alter them according as need shall require. And therefore I thought good only here to speak of the common drawing Iron, and of the Button Iron, like in form to those tha● Martin useth, referring all the rest to your own judgement, and specially sith you have been fully instructed before of what sort they should be made meet to serve your turn in any disease.  
Now as touching the use of the instruments, two things are specially to be considered, that is the heating of the Iron, and the bearing of the hand. For the back of the Iron may not be red hot, but only the edge, for fear of yielding too much heat. And therefore though it be made red hot at the first, yet it shall be good before you occupy it, to cool the back of the instrument in water; and as touching the bearing of the hand, more evenly and lightly it is done, the better and that according as the fineness and thinness of the skin shall require, which is to be judged by the hair. For if the hair be short and fine, than it is a sign of a fine skin, if long and rough, than it betokeneth a thick skin. The fine skin requireth the lighter hand, and not to be burned so deep as the thick skin, yet both must be burned until they look yellow. But the fine skin will look yellow with lesser burning then the thick skin. For the thick skin with his long hair doth choke the fire, and therefore requireth a more heavy hand: yea, and more often heating of the instrument then the thin skin doth, and be sure to draw always with the hair, and not against the hair, in what form and in what manner of lines hath been taught you before; for those must be made either long, short, deep, shallow, right-crooked, or overthwart, according as the disease doth require: you have learned also how to allay the heat of the fire, after such drawing. And therefore I have no more to say here, but only to admonish you according to Vegetius precepts, not to fire any sinewy place, nor bone that is broken or out of joint, for fear of weakening the whole member, not to bear so heavy or uneven hand, as you should thereby deform or misfashion any part of the Horse, nor be too hasty in giving the fire, but to attempt first all other convenient remedies, and when nothing else will help to make the fire your last refuge, and yet not so much to neglect it and abhor it, like the ignorant sort, as you will not use it when need requireth, for lack whereof many Horses go lame, and uncured of divers diseases. Practise yourselves therefore in giving the fire at needful times with judgement and discretion, so shall you do it to the Horse's benefit, and to your own great praise and profit.   

Of Cauteries Potential.  
CAuteries Potential, as Johannes Vigo saith, are medicines Corrosive, Putrifactive and Caustick. This word Corrosive, is derived of the Latin word Corrodo, which is as much to say, as to gnaw and fret; and of such Corrosives, some be simple and some compound. The simple, as Vigo saith, be such as these be, Roch Alum, as well burnt as not burnt, sponge of the Sea somewhat burnt, Lime, red Coral, powder of Mercury. Compound Corrosives be these, Vnguentum Apostolorum, Vnguentum Aegyptiacum, Vnguentum Ceraceum. Medicines Putrifactive, called of the learned sort, Septica, according to Avicen, be those that have strength to corrupt the complexion of the member, and to induce any scar like dead flesh, causing great pain; yea and Fevers, and therefore ought not to be ministered but to strong bodies and in strong diseases, as in Carbuncles, Cankers, Ulcers, and such like, and they be these, Arsenic, Sublimat, Resalgar, and order medicines compound therewith. Silvius also addeth thereunto Sandaraca, Chrysocolla, and Aconitum, but he doth not agree with Avic●n in the description of the putrifactive medicines: For he saith, that they have little pain or none▪ neither be they so hot and dry as those that are called Escharotica; that is to say, Crustive: which be hot in the fourth degree, and do breed a crust and scar, and cause great pain, as unslecked Lime, and the burned dregs of Wine: wherefore it seemeth that Avicens description belongeth rather to the crustive then to the Putrifactive medicines.  
Notwithstanding, I must needs say that our Surgeons and also Farriers, do find both Arsenic and Resalgar, to be so sharp, hot and burning things, as when they minister the same to any part of the body, they are forced to allay the sharpness thereof: the Surgeons with the juice of Plantain, or Daffadil, or else of House-leek, the Farriers with Hog's grease. Medicines Caustick, that is to say, Burning, are those whose operation are most strong and incline to the nature of the fire, and yet more easily allayed as Vigo writeth, than the medicines Putrifactive, and therefore may be more safely used. They be made as he saith, of strong lie, called Capite 〈…〉 'em, or Magistra, of Vitriolae Roman●, Sal Nitri, Aqua fortis, of this sort be all those which Vigo calleth the blistering medicines, as Apium, Cantharideses, C●clamine, Onions, strong Garlic, Melanacardinum, the stones or grains of Vitis Alba, otherwise called bryony. Moreover, Vigo maketh every one of these Cauteries Potential to excel one another, as it were by certain degrees, saying, that Corrosives be weaker than putrifactives, and Putrifactives be weaker than Caustics, and therefore Corrosives work in the upper part, and in soft flesh; Putrifactives, in hard flesh and deep. But Caustics have power to break the skin in hard flesh, and do enter most deeply. The use of the most part of which things have been taught you before in sundry places, according to Martin's experience.  
And therefore I leave to trouble you any further, wishing you that are desirous to know any more of those matters, to read Taugant●us writing Depiroticis; and Silvius de medicamentorum compositione; and John Vigo writing of Surgery, Englished but few years since. But the old writers, so far as I can judge by the words of Absyrius, and others, that write of Horseleech craft, do apply this word Caustick, to such medicines as are astrictive, and binding, called of Martin and other Farriers in these days, binding charges, as may well appear by the composition and use here following, recited by Vegetius in this sort.   

The receipt of a Caustick used by Chiron, to dry up the superfluous moisture, and to bind parts loosened, and to strengthen parts weakened.  
TAke of Bitumen Judaicum two pound, of Bitumen Apollonii two pound, of the purest part of Frankincense six ounces, of Bdellium Arabicum two ounces, of Deers suet two pound, of Populeum two ounces, of Galbanum two ounces, of the drops of Storax two ounces, of common Wax two pound, of Resin Gabial one pound, of Viscus It●lic●● three ounces, of Apoxima two ounces, of the juice of Hyssop two ounces, of the drops of ammoniac two ounces, of Pitch one pound.   

Another Caustick used by Pelagonius, to dry up Swellings, Bladders, Windgals and Splents in the legs and joints.  
TAke Virgin Wax one pound, of Rosin two pound and a half, of Galbanum three ounces, of Asphaltum Judaicum two pound, of Myrrh secondary two pound, of Bitumen one pound, of ammoniac six ounces, of Gostas' six ounces. Boyl all these things together in an earthen pot, saving the Asphaltum, ammoniac and Costum, which being first ground like fine flower, must be added unto the other things, and after that they have been boiled and cooled, and then boiled all together again, and well stirred, so as they may be incorporated together, and made all one substance. These kinds of Emplasters or Ointments ought in my judgement to be so called, as I said before, rather binding charges, then Caustick medicines, because there be no such extreme Corrosive or burning simples in these, as are before recited. Notwithstanding I refer my judgement to those that be better learned, and so end for being over tedious. For if I would, I could take very good occasion here to speak of divers other medicines, whereof some are called Anodyna, easing pain and grief. Martin calleth them Linoges, which are made of Linseed, Camomile, soft grease and such like things, as are hot in the first degree; some again are called Narcotica, that is to say, astonying or bringing to sleep, as those that are made of Opi 〈…〉, Mandragora, Poppy, and such like cold and gross things. And some are called Sarcotica, that is, Breeding flesh, as Barley flower and Prankincense. And many other kinds of Emplasters, Ointments, waters and salves, which would occupy a book of no small volume, to be written hereafter by some other perhaps, if not by myself. And in the mean time, let this that I may have already written suffice.   

Of the Anticor.  
AN Anticor cometh of superfluity of evill-bloud or spirit in the arteries, and also of inflammation 
Markham.  in the liver, which is engendered by means of too choice keeping, and overmuch rest, which choketh the vital power, and occasions unnatural swellings in the breast, which if they ascend upward and come into the neck, they are instantly death. The cure whereof is in this sort; Let him bleed so as he may bleed abundantly, then with a sharp knife in divers places cut the swelling: which done, set a cupping-glass thereon, and cup it till the glass filled with foul water fall away itself; then give the Horse to drink three mornings together a pint of M 〈…〉 esie well stirred with Cinnamon, Liquorice, and a little B●zar stone, and during his sickness, let his drink be warmed, and mingled with either Bran or Malt.   

Of the Cords.  
THe Cord is a disease that maketh the Horse stumble, and many times fall, and they appear in a Horse's forelegs: this is the cure thereof; Take a sharp knife, and cut a slit even at the top of his nose, just with the point of the gristle, open the slit being made, and you shall perceive a white string, take it up with a Boars tooth, or some crooked bodkin, and cut it in sunder, then stitch up the slit and anoint it with Butter, and the Horse doubtless shall be recovered.   

Of the Millets.  
THe Millets is a grief that appeareth in the Fetlocks behind, and causeth the hair to shed, three or four inches long, and a quarter of an inch in breadth, like as it were bare and ill to cure. But thus is the cure; First wash it well with wrong lie, and rub it till it bleed, then bind unto it Honey, unslecked Lime, and Deers suet, boiled and mingled together, this do for the space of a week, and it shall be whole.   

Of the Serew.  
A Serew is a foul sorance, it is like a Splent, but it is a little longer, and is most commonly on the outside of the fore-leg, as the Splent is on the inside. The cure is thus; Take two spoonfuls of strong Wine Vinegar, and one spoonful of good Salad Oil, mingle them together, and every morning bestow one hour in rubbing the sorance with it altogether downward till it be gone, which will not be long in going.   

The medicines arising out of Horses.  
THe Grecians have written nothing at all concerning wild Horses, because in their Country there was none of them usually bred or gotten: yet notwithstanding the same we ought 
Pliny.  to think that all medicines or any other things, which do proceed from them, are more strong in operation, and have in them greater force and power then any common Horses have, as it falleth out in all sorts of other beasts.  
The blood of a Horse (as Pliny affirmeth) doth gnaw into dead flesh with a putrifactive force; the same virtue hath the blood of Mares, which have been covered by Horses: Also the blood of a Horse (but especially of one which is a breeder) doth very much make and help against impostumes, and small bunches which do arise in the flesh. Moreover it is said that the blood of a young Ass is very good against the Jaundice, and the overflowing of the gall, as also the same force and effect is in the blood of a young Horse. The Horseleeches do use the blood of Horses for divers diseases which are incident unto them, both by anointing or rubbing the outward parts, as also within their bodies.  
Furthermore if one do cut the veins of the palate of a Horse's mouth, and let it run down into his belly, it will presently destroy and consume the maw or belly-worms, which are within him. 
Theomnestus.  When a Horse is sick of the Pestilence, they draw blood out of the veins in his spurring place, and mingling the same upon a stone with Salt, make him to lick it up. The blood of a Horse is also mingled with other medicines, and being anointed upon the arms and shoulders of men or beasts, which are broken or out of joint, doth very much help them. But a Horse which is weary or tired, 
Vegetius.  you must cure after this manner; First, draw some blood out of his matrix or womb, and mingle it with Oil and Wine, and then put it on the fire till it be lukewarm, and then rub the Horse all over against the hairs.  
If the sinews of Horses do wax stiff or shrink in together, it is very necessary that the sick parts should be anointed with the hot blood which doth proceed from him, for Horses also which are fed 
Pliny.  in the field use their flesh and dung, against the biting and stinging of Serpents.  
We do also find that the flesh of Horses being well boiled is very medicinable for divers diseases. Moreover it is very usual and common with the women of Occitania to take the fat or grease 
Furnerius.  of Horses to anoint their heads to make the hair of their heads multiply and increase; and certain later Physicians do mingle the marrow of a Horse with other Ointments for a remedy against the Cramp.  
The marrow of a Horse is also very good to loosen the sinews which are knit and sastned together, but first let it be boiled in Wine, and afterwards made cold, and then anointed warmly either by the fire or Sun. If a Horse do labour in that kind of imposthume which they vulgarly call the Worm, either any where as well as in the nose, they do open the skin with a searing iron, and do sprinkle Verdigrease within the Horse's mouth being brent, and being added thereunto sometimes the seed of Henbane.  
The teeth of a male Horse not gelded, or by any labour made feeble, being put under the 
Albertus.  head, or over the head of him that is troubled or starteth in his dream, doth withstand and resist all unquietness which in the time of his rest might happen unto him. Pliny also doth assent that flower doth heal the soreness of a Horse's teeth and gums, and the clefts and chinks of a Horse's feet.  
The teeth also of a Horse is very profitable for the curing of the Chilblains which are rotten and 
Marcellus.  full of corruption when they are swollen full ripe. Marcellus saith, that the tooth of a Horse being beaten and crushed into very small powder, and being sprinkled upon a Man's genital doth much profit and very effectually help him: but the teeth which were first engendered in a Horse, have this virtue in them, that if they should touch the teeth of Man or Woman who are molested and grieved with the toothache, they shall presently find a final end of their pain: if in the like manner a child do kiss the nose or snout of a Horse, he shall never feel pain in his teeth, neither at any 
Sextus.  time shall the child be bitten by the Horse.  
The teeth which do first of all fall from Horses, being bound or fastened upon children in their infancy, do very easily procure the breeding of the teeth, but with more speed and more effectually if they have never touched the ground, wherefore the Poet doth very well apply these Verses, saying;  
Collo igitur molli dentes nectentur equini,  
Qui prima suerint pullo crescente cadu●i.  
It is also said, that if the hair of a Horse be fastened unto the House of a man's enemy it will be a means that neither little flies or small gnats shall fly by his dwelling place or abode. The tongue of a Horse being never accustomed unto wine, is a most present and expedient medicine to allay or cure 
Pliny.  the milt of a Man or Woman (as Caecillus Bion reporteth unto us, that he learned it of the Barbarians.) But Marcellus saith, that the Horse tongue ought to be dried and beaten into small powder, and put into any drink, except wine only, and forthwith it will show the commodity which riseth thereupon, by easing either Man or Woman, of the pain of the Spleen or Milt divers also do think that a Horse's tongue used after this manner, is a good means or preservative against the biting of Serpents or any other venomous creatures.  
But for the curing of any sores or griefs in the inward parts, the genital of a Horse is most of all commended: for as Pliny supposeth, this genital of a Horse is very medicinable for the losing of the 
Pliny.  belly, as also the blood, marrow, or liver of a Goat, but these things do rather dry up and close the belly (as before we have taught) concerning the Goat.  
In the heart of Horses there is found a bone, most like unto a Dog's tooth, it is said that this doth drive away all grief or sorrow from a man's heart, and that a tooth being pulled from the cheeks or jaw bones of a dead Horse doth show the full and right number of the sorrows of the party so grieved. The dust of a Horse hoof anointed with Oil and Water, doth drive away impollumes 
Pliny.  and little bunches which rise in the flesh, in what part of the body soever they be● and the dust of the hoof of an Ass anointed with Oil, Water and hot urine, doth utterly expel all Wens and kernels which do rise in the neck, armholes, or any other part of the body, of either man or woman.  
The genital of a gelded Horse dried in an Oven, beaten to powder, and given twice or thrice in a little hot broth to drink unto the party grieved, is by Pliny accounted an excellent and approved remedy for the seconds of a woman. The soam of a Horse, or the dust of a Horse hoof dried, is very good to drive away shamefacedness, being anointed with a certain titulation. The scrape of the 
Marcellus.  Horse's hoofs being put in wine, and poured into the Horses nostris, do greatly provoke his urine The ashes also of an Horse's hoof being mingled with wine and water, doth greatly ease and help the disease called the Colic or Stone: as also by a perfume which may be made by the hoofs of Horses being dried, a child which is still born is cast out.  
The milk of Mares is of such an excellent virtue, that it doth quite expel the poison of the S●ahare, and all other poison whatsoever: drink also mingled with Mare's milk doth make the body loose and laxable. It is also counted an excellent remedy against the falling sickness 〈◊〉 drink the stones of a Boar out of a Mare's milk or water. If there be any filth or m 〈…〉 ying in the matrice of a woman, 
Hypocrates.  let her take Mares milk boiled and thoroughly strained, and presently the 〈◊〉 and excrements will void clean away. If so he that a Woman be barren and cannot conceive, leb her then take Mare's milk (not knowing what it is) and let her presently accompany with a man, and she will conceive. The milk of a Mare being drunk doth assuage the labour of the matrice, and doth cause a still child to be cast forth. If the seed of Henbane be beaten small and mingled with Mare's milk, and bound with a Heart's skin, so that it may not touch the ground, and fastened or bound to a woman, they will hinder her conception.  
The thinnest or latest part of the milk of a Mare, doth very easily, gently and without any da●ger purge the belly. Mare's milk being daily anointed with a little Honey doth without any pain or punishment take away the wounds of the eyes being new made Cheese made of Mare's milk doth repress and take away all wring or aches in the belly, whatsoever. If you ●●dint a co 〈…〉 w●th the foam of a Horse, wherewith 〈◊〉 young man or youth doth use to comb his head, it is of 〈…〉 as it will cause the hair of his head hither to increase, or any whit to appear. The 〈…〉 a Horse is also very much commended for them which have either pain or difficulty of hearing in their ears, or else the dust of Horse dung being new made and dried, and mingled with Oil of Roses. The grief or soreness of a man's mouth or throat, being washed or anointed with the foam of a Horse which hath been said with Oats or Barley, doth presently expel the pain of the foreness, if so be that it be two or three times washed over with the juice of young or green Sea-crabs beaten small together; but if you cannot get the Sea-crabs which are green, sprinkle upon the grief the small powder which doth come from dried Crabs which are baked in an Oven made of Brass, and afterward wash the mouth where the pain is, and you shall find present remedy. The foam of a Horse being three or four times taken in drink, doth quite expel and drive away the Cough. But Marcellus doth affirm that whosoever is troubled with the Cough, or consumption of the lungs, and doth drink the foam of a Horse by itself alone without any drink, shall find present help and remedy: but as Sextus saith, the Horse will presently die after it. The same also 
Marcellus.  being mingled with hot water, and given to one who is troubled with the ●ame diseases, being in manner past all cure, doth presently procure health, but the death of the Horse doth instantly ensue. 
Rasis.  The sweat of a Horse being mingled with Wine, and so drunk, doth cause a woman which it very big and in great labour, to cast a still child. 
Albertus.   
The sweat of any Beast, (but as Albertus saith only of a Horse) doth breed wind in a man or woman's face, being put thereupon, and besides that, doth bring the Squince or Squincy, as also a 
Rasis.  filthy stinking sweat. If Swords, Knives, or the points of Spears when they are red fire hot, be anointed with the sweat of a Horse, they will be so venomous and full of poison, that if a man or woman be smitten or pricked therewith, they will never cease from bleeding as long as life doth last. If a Horse be wounded with an Arrow, and have the sweat of another Horse, and bread which hath 
Russius.  been brent, being mingled in man's urine, given him to drink, and afterwards some of the same being mingled with Horse grease put into the wound, it will in short time procure him ease and help. There are some which will assure us, that if a man be troubled with the belly worms, or have a Serpent crept into his belly, if he take but the sweat of a Horse being mingled with his urine, and drink it, it will presently cause the Worms or the Serpent to issue forth.  
The dung of a Horse or Ass which is fed with grass, being dried and afterward dipped in wine, and so drunk, is a very good remedy against the bitings and blows of Scorpions. The same medicines 
Dioscorides. Pliny.  they do also use, being mingled with the genital of a Hare in Vinegar, both against the Scorpion, and against the Shrew-mouse. The force is so great in the poison of a mad Dog or Bitch, that his pargeted Urine doth much hurt, especially unto them that have a ●ore boil upon them; the chiefest remedy therefore against the same is the dung of a Horse mingled with Vinegar, and being warmed put into the scab or sore. The dung as well of Asses as of Horses, either raw, cold, or burned, is excellent good against the breaking forth or issues of the blood. 
Marcellus.   
The dung of Horses or Asses being new made or warm, and so clapped and put to a green wound, doth very easily and speedily staunch the bleeding. If the vein of a Horse be cut, and the blood do issue out in too much abundance, apply the dung of the same Horse unto the place where the vein is cut, and the bleeding will presently cease, wherefore the Poet doth very well express it i● these 
Russius.  Verses following; 
Pelagonius.   
Sive fimus manni cum testis uritur ovi,  
Et reprimit flu●dos miro 〈…〉.  
The same doth also very well drive away the corruption in men's body which doth cause the blood to stink if it be well and justly applied unto the corrupt place. The same also being mingled with 
Albertus.  Oil of Roses, and new made, and so applied unto the ears, doth not only drive away the pain, but also doth very much help for hearing: There is another remedy also for the hearing, which is this, 
Aesculapius.  to take the dung of a Horse which is new made, and to make it hot in a furnace, and then to 〈◊〉 it on the middle of the head against the W●●a, and afterward to 〈◊〉 the aforesaid dung 〈…〉 woollen cloth unto the top of the head in the night time. 
Marcellus.   
The dung of a young Ass when he is first foaled, given in Wine to the quantity or magnitude of a Bean, is a present remedy for either man or woman who is troubled with the Jaundice or the overflowing 
Pliny.  of the gall: and the same property hath the dung of a young Horse or Cost when he is new foaled. But the dung of an old Horse, being boiled in fair w 〈…〉, and afterward strained and so given to the party to drink, who is troubled with Water in his belly or stomach, doth presently make vent for the ●ame. 
Sextus.   
There is also an excellent remedy against the Colic and Stone, which is this, to ●ake a handful of the dung of a Horse which hath been fed with 〈◊〉 and Barley, and not with grass, and mingle 
Empiricus.  very well it with half a pint of Wine, all which I do 〈◊〉 will amount unto the weight of eight 〈…〉 ounces, and then boil them all together until half of them be boiled or consumed away, and then drink the same by little and little until it be all drunk up, but it will be much better for the party that is troubled to drink it up all together if he be able.  
There is moreover a very good and easy way by Horse dung to cure the Ague or 〈…〉, which is thus, to burn the foresaid dung, and to mingle the very 〈◊〉 itself thereof in old wine, 
Marcellus.  and then beat it unto small powder, and so give it 〈◊〉 the party who is 〈…〉 bled therewith, to drink or suck without any water in it, and this will very speedily procure ease and help▪ ●f that a woman supposeth her child which is in her womb to be dead, let her drink the milt or spleen of a Horse in some sweet water, not to the smell, but to the taste, and she will presently cast the child. The same virtue are in the presume which is made of a Horse's hoof, as also in the dry dung of a 
Pliny.  Horse: There is some which do use this means against the falling sickness, or the sickness called Saint John's evil, that is to mingle the water or urine which a Horse doth make with the water which cometh from the Smith's trough, and so to give it the party in a potion. There is a very good help 
Empiricus.  for cattle which do avoid blood through their Nostrils or secret parts, which is this, to make a paste of Wheat flower, and beat it and mingle it together with ●utter and Eggs in the urine of a Horse which hath lately drunk, and afterward to give that paste or 〈…〉 tess baked even to ashes to the beast so grieved.  
To provoke urine when a man's yard is stopped, there is nothing so excellent as the dung or filth which proceedeth from the urine which a Horse hath made, being mingled with wine, and then strained, and afterwards poured into the Nostrils of the party so vexed.  
There are certain Tetters or Ringworms in the knees of Horses, and a little above the hoofs 
Dioscorides.  in the bending of these parts, there are indurate and hardened thick skins, which being beaten into small powder and mingled with Vinegar, and so drunk, are an exceeding good preservative against 
Galen.  the Falling-sickness: the samés is also a very good remedy for them which are bitten with any wild Beast whatsoever. By the Tetter or Ring-worm which groweth in a Horse's knees or above the hoofs, beaten and mingled with Oil, and so poured in the ears, the teeth of either man or woman which were weak and loose, will be made very strong and fast. The aforesaid Tetter, 
Pliny.  without any mingling with Oil, doth also heal and cure the head-ache and Falling-sickness, in either man or woman. The same also being drunk out of Claret Wine or Muscadel for forty days together, doth quite expel and drive away the Colic and Stone. If that any man do get and put up the shoe of a Horse being struck from his hoof as he traveleth in his pace (which doth many times happen) it will be an excellent remedy for him against the sobbing in the stomach called 
M●g●.  the Hicket.   

Of the HYAENA, and the divers kinds thereof.  
WE are now to discourse of a Beast whereof it is doubtful whether the names or the kinds 
The names and other general accidents  thereof be more in number, and therefore to begin with the names, it seemeth to me in general, that it is the same Beast which is spoken of in Holy Scripture, and called Zeeb-ereb, and Araboth, Zephan. 3. Principes urbis Hierosolymae velut Leones I●gientes, judices ejus similes sunt lupis Vesper 〈…〉 is qui ossa non relinquunt ad diluculum: Their Princes are roaring Lions, and their Judges are like to night-wolves which leave not the bones till the morning, as it is vulgarly translated. In like sort Jer. 5. calleth them Zeeb-Araboath, Wolves of the wilderness, and the Prophet Habakkuk, Cap. 1. useth the word Zeeb-ereb, Wolves of the evening. By which it is made easy to consider and discuss what kind of Beasts this Hyaena may be deemed; for the Hyaena, as I shall show afterward, is a Greek word. And first of all I utterly seclude all their opinions, which translate this word Arabian Wolves, for the Hebrew notes cannot admit such a version or exposition: But seeing we read in Oppianus and Tzetzes, that there are kinds of Wolves which are called Harpages, more hungry than the residue, living in Mountains, very swift of foot, and in the Winter time, coming to the gates of Cities, and devouring both flesh and bones of every living creature they can lay hold on, especially Dogs and men, and in the morning go away again from their prey, I take them to be the same Beasts which the Grecians call Hyaenae, which is also the name of a Fish much like in nature hereunto. It is also called Glanos, and by the Phrygians, and Bythinians, Ganoes, and from one of these came the Illyrian or Sclavonian word San, and it seemeth that the Grecians have given it a name from Swine, because of the gristles growing on the back, for an Hyaena can have no better derivation then from Hus or Hyn. Julius Capitolinus calleth it Belbus in Latin, in the same place where he recordeth that there were decem Belbi sub Gordiano, ten Hyaenaes' in the days of Gordianus: And the reason of this name is not improbably derived from Belba a City of Egypt. Pincianus a learned man calleth it Grab●hier, because it hunteth the Scpulchres of the dead. Albertus' in stead of Hyaena, calleth it jona. The Arabians call it Kabo, and Zabo, or Ziba and Azaro. I take it also to be the same Beast which 
Albertus.  is called Lacta, and Ana, and Zilio, because that which is reported of these, is true in the Hyaena; they frequent graves, having sharp teeth and long nails, being very fierce, living together in herds and flocks, and loving their own kind most tenderly, but most pernicious and hateful to all other, being very crafty to set upon a fit prey, defending itself from the rage of stronger Beasts by their teeth and nails, or else by flight or running away. Wherefore we having thus expressed the name, we will handle the kinds, which I find to be three, the first Hyaena, the second Papio or Dabu●, the third Crocuta, and Leucrocuta, whereunto by conjecture we may add a fourth, called Mantichora.   

The Figure of the first HYAENA.  
THis first and vulgar kind of Hyaena, is bred in afric and Arabia, being in quantity of body like a Wolf, but much rougher haired, for it hath bristles like a Horse's mane all along 
Hieronymus. Aristotle.  his back, and in the middle of his back it is a little crooked or dented, the colour yellowish, but bespeckled on the sides with blue spots, which make him look more terrible, as if it had so many eyes. The eyes change their colour at the pleasure of the beast, a thousand times a day, for which cause many ignorant writers have affirmed the same of the whole body, yet can he not see one 
Oppianus. The several parts.  quarter so perfectly in the day as in the night; and therefore he is called Lupus vespertinus, a Wolf of the night. The skilful Lapidarists of Germany affirm that this beast hath a stone in his eyes (or rather in his head) called Hyaena or Hyaen●us; but the Ancients say, that the apple or pupil of the 
Pliny.  eye is turned into such a stone, and that it is endued with this admirable quality, that if a man lay it under his tongue, he shall be able to foretell and prophesy of things to come; the truth hereof I leave to the reporters. Their backbone stretcheth itself out to the head, so as the neck cannot bend except the whole body be turned about, and therefore whensoever he hath occasion to wry 
Solinus. Albertus.  his neck, he must supply that quality by removing of his whole body.  
This Beast hath a very great heart, as all other Beasts have which are hurtful, by reason of their fear. The genital member is like a Dogs or Wolf's; and I marvel upon what occasion the writers have been so possessed with opinion that they change sexes, and are sometime 
Aristotle. Whether they change sexes yearly.  male and another female, that is to say, male one year, and female another, according to these Verses,  
Si tamen est aliquid mirae novitatis in istis  
Alternate vices, & quae modo foemina tergo  
Passa marem est▪ nunc esse marem miremur Hyaenam. 
Ovid.   
Both kinds have under their tails a double note or passage, in the male there is a scissure like the secrets of a female, and in the female a bunch like the stones of the male, but neither one nor other inward, but only outward; and except this hath given cause of this opinion, I cannot learn the ground thereof: only Orus writeth, that there is a Fish of this name which turneth sex, and peradventure 
Aelianus.  some men hearing so much of the Fish, might mistake it more easily for the four footed Beast, and apply it thereunto.  
These engender not only among themselves, but also with Dogs, Lions, Tigers, and 
Their procreation.  Wolves, for the Ethiopian Lion being covered with an Hyaena, beareth the Crocuta. The Thoes, of whom we shall speak more afterward, are generated betwixt this Beast and a Wolf: and indeed it is not without reason that God himself in holy Scripture calleth it by the name of a Vesperti 〈…〉 Wolf, seeing it resembleth a Wolf in the quantity, colour, in voracity and gluttoning in of flesh, in subtlety to overcome Dogs and Men, even as a Wolf doth silly Sheep. Their teeth are in both Beasts like saws, their genitals alike, and both of them being hungry, range and prey in the night season.  
This is accounted a most subtle and crafty beast, according to the allusive saying of 
The disposition and natural properties of this beast. Pliny Solinus.  Mantuan;  
Est in ●i● Pietas Crocodili, asturia Hyaen●.  
And the female is far more subtle than the male, and therefore more seldom taken, for they are afraid of their own company. It was constantly affirmed that among eleven Hyaenaes', there was found but one female; it hath been believed in ancient time that there is in this beast a Magical or enchanting power, for they write, that about what creature so ever he goeth round three times, it shall stand stone-still, and not be able to move out of the place: and if Dogs do but come within the compass of their shadow and touch it, they presently lose their voice: and that this 
Aelianus. Philes.  she doth most naturally in the full moon; for although the swiftness or other opportunity of the Dogs helpeth them to fly away from her, yet if she can but cast her shadow upon them, she easily obtaineth her prey. She can also counterfeit a man's voice, vomit, cough and whistle, by which means in the night time she cometh to Houses or folds where Dogs are lodged, and so making as though she vomited or else whistling, draweth the Dogs out of doors to her, and devoureth them. Likewise her nature is, if she find a Man or a Dog on sleep, she considereth whether she or he 
Solinus. Aelianus.  have the greater body, if she, than she falleth on him, and either with her weight, or some secret work of nature by stretching her body upon him killeth him, or maketh him senseless; whereby without resistance she eateth off his hands: but if she find her body to be shorter and lesser than his, than she taketh her heels and flieth away.  
If a Man meet with this Beast, he must not set upon it on the right hand, but on the left, for it hath been often seen, that when in haste it did run by the Hunter on the right hand, he presently fell off from his Horse senseless; and therefore they that secure themselves from this beast, must be careful to receive him on the left side, that so he may with more facility be taken, especially (saith Pliny) if the cords wherein he is to be ensnared be fastened with seven knots. Aelianus reporteth of them, that one of these coming to a Man asleep in a Sheep-cot, by laying her left hand or forefoot to his mouth, made or cast him into a deed-sleep, and afterward digged about him such a hole like a grave, as she covered all his body over with earth, except his throat and head, whereupon she sat until she suffocated and stifled him; yet Philes attributeth this to her right foot. The like is attributed to a Sea-calf, and the fish Hyaena, and therefore the old Magicians by reason of this exanimating property, did not a little glory in these beasts, as if they had been taught by them to exercise Diabolical and praestigious incantation, whereby they deprived men of sense, motion, and reason. They are great enemies to men, and for this cause Solinus reporteth of them, that by secret accustoming themselves to houses or yards, where Carpenters or such Mechanics work, they learn to call their names, and so will come being an hungered and call one of them with a distinct and articulate voice, whereby he causeth the man many times to forsake his work and go to see the person calling him; but the subtle Hyaena goeth further off, and so by calling allureth him from help of company, and afterward when she seeth time devoureth him, and for this cause her proper Epithet is Aemula 
Tex●or.  ●●cis, Voyce-counterfeiter.  
There is also great hatred betwixt a Pardall▪ and this Beast, for if after death their skins be mingled 
Aelianus▪ Their enmity with other beasts. G●us.  together, the hair falleth off from the Pardals skin, but not from the Hyaenaes'; and therefore when the Egyptians describe a superior man overcome by an inferior, they picture these two skins; and so greatly are they afraid of Hyaenaes', that they run from all beasts, creatures and places, whereon any part of their skin is fastened. And Aelianus saith, that the Ibis' bird which liveth upon Serpents, is killed by the gall of an Hyaena.  
He that will go safely through the mountains or places of this beasts abode, Rasis and Allertus 
The natural use of their skins. Palladius. Kasis. Plutarch.  say, that he must carry in his hand a root of Colloquintida. It is also believed that if a man compass his ground about with the skin of a Crocodile, an Hyaena, or a Sea-calf, and hang it up in the gates or gaps thereof, the fruits enclosed shall ●ot be molested with hail or lightning. And for this cause Mariners were wont to cover the tops of their sails with the skins of this Beast, or of the Sea-calf: and Horns saith, that a man clothed with this skin may pass without fear or danger through the midst of his enemies: for which occasion the Egyptians do picture the skin of an Hyaena to signify fearless audacity. Neither have the Magicians any reason to ascribe this to any praestigious enchantment, seeing that a Figtree also is never oppressed with hail nor lightning.  
And the true cause thereof is assigned by the Philosophers to be the bitterness of it; for the influence of the heavens hath no destructive operation upon bitter, but upon sweet things, and there 
Coelius.  is nothing sweet in a Fig tree, but only the fruit. Also Columella writeth, that if a man put three bushels of ●eed grain into the ●kin of this Beast, and afterward sow the same, without all controversy it will arise with much increase. G 〈…〉 worn in an Hyaenaes' skin seven days instead of an Amulet, is very sovereign against the biting of mad dogs. And likewise if a man hold the tongue of an Hyaena in his hand, there 〈◊〉 Dog that dareth to seize upon him. The skin of the forehead, or the blood of this Beast, resisteth all kind of Witchcraft and Incantation. Likewise Pliny writeth, that the hairs laid to women's lips, maketh them amorous. And so great is the vanity of the Magicians, that they are not ashamed to affirm, that by the tooth of the upper jaw of this Beast on the right side bound unto a man's arm or any part thereof, he shall never be molested with Dart or Arrow.  
Likewise they say, that by the genital of this beast, and the Article of the backbone which is called Atlantios, with the skin cleaving unto it preserved in a House, keepeth the family in continual concord, and above all other, if a man carry about him the smallest and extreme gut of his entrails, he shall not only be delivered from the Tyranny of the higher powers, but also foreknow the success and event of his petitions and suits in Law. 
Actuarius. Zoroastres.   
If his left foot and nails be bound up together in a Linen bag, and so fastened unto the right arm of a Man, he shall never forget whatsoever he hath heard or knoweth. And if he cut off the right foot with the left hand and wear the same, whosoever seeth him shall fall in love with him, besides the Beast. Also the marrow of the right foot is profitable for a Woman that loveth not her Husband, if it be put into her nostrils. And with the powder of the left claw, they which are anointed therewith, it being first of all decocted in the blood of a Weasil, do fall into the hatred of all men. And if the nails of any beast be found in his maw after he is Ilain, it signifieth the death of some of his hunters. And to conclude, such is the folly of the Magicians, that they believe the transmigration of souls, not only out of one man into another, but also of man into beasts. And therefore they affirm, that their men Symis and religious votaries departing life send their souls into Lions, and the religious women into Hyaenaes'. 
Porphyrius.   
The excrements or bones coming out of the excrements when it is killed, are thought to have virtue in them against Magical incantations. And Democritus writeth, that in Cappadocia and Mesia, by the eating of the herb Therionarcha, all wild beasts fall into a deadly sleep, and cannot be recovered but by the aspersion of the urine of this beast. And thus much for the first kind, now followeth the second.   

The Second kind of HYAENA, called Papio or Dabuh.  
THis Beast aboundeth near Caesarea in quantity resembling a Fox, but in wit and disposition▪ Wolf; the fashion is, being gathered together, for one of them to go before the flock 〈…〉 
The Region and quantity.  or howling, and all the rest, answering him with correspondent tune▪ In hair it resembleth a 〈◊〉 and their voices are so shrill and sounding, that although they be very remote and far off, yet do men hear them as if they were hard by: And when one of them is slain, the residue flock about 
The lamentation for the dead. Albertus. ●●llunensts. The several names.  his carcase, howling like as they made funeral lamentation for the dead.  
When they grow to be very hungry by the constraint of famine they enter into Graves of men, ●nd eat their dead bodies, Yet is their flesh in Syria, Damascus, and Ber●tus, eaten by men. It is ●alled also Randelos, Aben●●m, Aldabha, Dabha, Dabah, and Dhoboha, which are derived from the He 〈…〉 ewe word Deeb, or Deeba▪ Dabuh is the Arabian name, and the Africans call him Les●ph, his feet and 〈…〉 g are like to a man's, neither is it hurtful to other Beasts being a base and simple creature. The 〈…〉 olour of it is like a Bear, and therefore I judge it to be A●●●o●●on, which is engendered of a Bear and 
The parts and natural disposition. The manner of their taking.  〈◊〉 Dog, and they bark only in the night time. They are exceedingly delighted with Music, such 〈◊〉 is used by Pipes and Timbrels, wherefore when the Hunters have found out their caves, they spread their nets and snares at the mouth thereof, and afterwards striking up their instruments, the silly beast inconsiderate of all fraud cometh out and is taken, the picture hereof is formerly expressed. And there was one of these in Germany in the year of our Lord 1551. at the City Auspurg to be seen publicly. It was brought out of the Wilderness of India, it did eat Apples, Pears, and other fruits of trees, and also bread, but especially it delighted in drinking of Wine: when it was an hungry, it climbed up into trees, and did shake the boughs to make the fruit 〈…〉 ll; and it is reported, that when it is in the tree, it feareth not an Elephant, but yet avoideth all 〈◊〉- Beasts which it is not able to resist. It was of a cheerful nature, but then especially when it saw a woman, whereby it was gathered that it was a lustful Beast. His four feet were divided like a man's fingers; and the female ever bringeth forth twins, a male and a female together.  
It continually holdeth up his tail, showing the hole behind, for at every motion it turneth that, as other Beasts do their head. It hath a short tail, and but for that, I should judge it to be a kind of Ape; I know not whether it be that kind of little Wolf which Bellonius saith aboundeth in Cilicia and Asia, which in the night time raveneth and cometh to the bodies of sleeping men, taking away from them their boots, caps, or bridles: when they are shut up in the night time they bark like Dogs; but being at liberty they live two hundred in a company, so that there is no Beast so frequent as these in all Cilicia.  
As for the golden Wolf spoken of by Oppianus, I defer the description of it to his due place, for they are not all of one colour: and thus much shall suffice for the second kind of Hyaena.   

Of the CROCUTA.  
THe third kind of Hyaena is called Crocuta, not the Gulon aforesaid, but another different from 
The region, proportion, and other qualities.  that, which is said to be an Aethiopian fourfooted beast, because it is engendered betwixt a Lioness and an Hyaena. His teeth are all of one bone, being very sharp on both sides of his mouth, and included in the flesh like as in a case, that they may not be ●ulled: with their teeth they break any thing. It is said also by Solinus, that it never winketh, and that their nature seemeth to be tempered betwixt a Dog and a Wolf, yet is it more fierce then either of both, more admirable in strength, and especially of the teeth and belly, having power to break and digest any bone: it imitateth also the voice of a man to devour them, as is said before in the Hyaena.  
In the Region Dachinabades, which is a mediterranean Country in the East, 〈…〉 taining great and high mountains, amongst other wild Beasts, are abundance of these Crocutaes▪ and at the marriage of Antonius the son of Severus the Emperor, to Plautilla the daughter of Plautia 〈…〉 ●mongst the spectacles set forth for the delight of the beholders, was a combat betwixt an Elephant and this Beast, which before that time was never to be seen at Rome (as Dion reporteth) And ●●us much for the third kind of Hyaena, except I may add thereunto that Beast which the Italians call Loupchat, that is Lupus Catus, a Wolfe-cat, resembling in face a Cat with sharp and harmful claws▪ being betwixt a black and spotted colour, and was called an Indian Wolf, and this was to be publicly seen, in the Bishop's Castle at Trent.   

Of the MANTICHORA.  
THis beast or rather Monster (as Ctesias writeth) is bred among the Ind 〈…〉 〈…〉ing a treble row of 〈…〉 h beneath and above, whose greatness, roughness, and feet are 〈…〉 his face and ●●rs like unto a man's, his eyes g●●y, and colour red, his tail like the 〈◊〉 of a 〈…〉 of the earth, armed with 〈◊〉 sting, casting for 〈…〉 sharp pointed quills; his voice like the 〈…〉 or Pipe, being in course as swift as a Hart; his wildeness such as can never 〈◊〉 〈◊〉▪ and his appetite 〈◊〉 especially 〈◊〉 the flesh of man. His body like the body of a Lion, being 〈…〉 both to leap ●nd to run, so as no distance or space doth hinder him; and I take it to be the same Beast which 
Philes.  Avicen calleth 〈◊〉▪ and M●●●comorion, with her tail she woundeth her Hunters, whether they come before her or behind her, and presently when the quills are cast forth new ones grow up in their ●●om, where withal she overcometh all the Hunters: and although India be full of divers ravening ●●asts, yet none of them are styled with a title of Anthropophagis, that is to say, Men-eaters; except only this 〈◊〉. When the 〈…〉 ns take a Whelp of this Beast, they all ●o 〈◊〉 the b●●●o●ks and tail thereof, that so it may never be fit to Bring starp quills, afterwards it is tamed without peril. This also is the same Beast which is called 〈◊〉 about the bigness of a wild Ass, being in legs and Hooss like a Hart, having his mouth reaching on both sides to his ears, and the head and face of a female like unto a Badgers. It is called also Martiora, which in the Persian congue signifieth a devourer of men; and thus we conclude the story of the Hyaena for her description, and her several kinds: Now followeth the medicines arising out of her several parts.  

The Medicines of the Hyaena.  
The Oil in which a Fox is baked either alive or dead; doth either altogether cure and make whole those which are troubled with the Gout, if so be that the disease or sickness be green or 
The medicinal properties.  new, or at the least not of too long continuance; it doth so cure them, that although it may happen to return again, yet it will be much more mild and gentle then before it had been. But the Oil which 
Galeu.  proceedeth from Foxes doth nothing more drive away the forenamed disease, then that which likewise is got or prepared out of the Hyaena; for that hath an excellent and eminent quality of dissolving and dispersing. The flesh of the Alzabo is both hot and cold, and being baked with Oil, 
Rasis.  doth very much help either men or women which have their feet Gouty, or have any pain in their joints, which may happen or come by the occasion of cold: for it is of a slender and dissolute substance.  
The vanity of the Megl, or Wisemen, which is witty in nothing but in circumstance of words, doth say, the best time to take Hyaena's, is, when the Moon passeth over the sign called Gemini, and 
Pliny.  that for the most part the hairs be kept and preserved. The Magis do also affirm, that the skin of an Hyaena being spread upon a sore which was bitten by a mad Dog, doth presently and without any pain cure the same. The same also being bound to that part of the head, which doth ache, will immediately 
Pliny.  drive away the pain and grief thereof.  
The same doth very effectually and speedily help them which are troubled with the Gout, or swelling 
Albertus.  in the joints. The flower of Barley being mingled with the blood of an Hyaena, and fried or baked over the fire and so taken; doth very much assuage the wring and wrinching either in the guts or belly of a man or woman. If the blood of an Hyaena being hot be anointed on them which 
Rasis.  are infected with the Leprosy, it will without delay very effectually cure them.  
The Hyaena's flesh being eaten, doth much avail against the bitings of ravenous Dogs; but some are of opinion, that the liver being only eaten is of more force and power to cure or heal them. The nerves or sinews of an Hyaena, being beaten to small powder, and dried and mingled with Frankincense, 
Pliny.  together, and so drunk, doth restore fertility and plenty of seed in that woman which before was barren.  
There is also for the biting of a ravenous Dog another excellent remedy, which is this, first to 
Pliny.  anoint the place so bitten with the fat or grease of a Sea-calf, or else to give it in drink: and then to make the operation more effectual, mingle the marrow of an Hyaena, and Oil that cometh from the Mastic tree and Wax together, and being so applied and anointed upon the sore, it will presently cure the same. The same marrow of the Hyaena is very good and effectual against the pain and grief in the sinews, as also for the looseness and weakness of the reins.  
The marrow which proceedeth from the Chine bone of an Hyaena, being mixed with his Gall and old Oil altogether, and so boiled until they come unto a soft temperance, and mollisying medicine, 
Democritus.  being anointed upon the sinews, doth expel and force away an pain of grief thereof whatsoever. The same marrow being bound unto the back of either man or woman, who are troubled with vain fantasies or dreams in their sleep, doth very speedily and very effectually help them. The fat or grease of an Hyaena being butnt, doth drive away all venomous Serpents from the place where it is so used.  
The same being mingled with leaven, and so being wrought into a plaster, is a very good cure or remedy for the falling of the hair, or the disease called the Foxes evil. The left part of the brain of an Hyaena being either anointed upon the nostrils of either men or beasts, is of such virtue, that it 
Myrepsus.  will cure diseases upon them which are in a manner mortal. For the sterility or barrenness of women, the eye of an Hyaena being mixed with Liquorice, and the herb called Dill, and so taken in drink, is of such force and power, that in three days it will make them fit for conception.  
The teeth of an Hyaena either touched, or bound in order unto the teeth of any man or woman who are troubled with the toothache, will presently ease the pain and vexation thereof. One of the great teeth of an Hyaena, being bound with a string unto any that are troubled in the night times with shadows and fantasies, and which are frayed out of their sleep with fearful visions, doth very speedily and effectually procure them ease and rest. The tooth of an Hyaena (called Alzabo) being bound upon the right arm of any one which is either oblivious or forgetful, and hanging 
Alberius.  down from the arm unto the middle finger or wrist, doth renew and refresh their decayed memory.  
The palate of an Hyaena being dried and beaten to powder, and then mingled with Egyptian Alum, and so made hot and mixed altogether, being three times turned in any one's mouth, which hath either sore or ulcer in it, will in small time procure them remedy and help of their vexation and trouble. The flesh which groweth upon the hinder part of the neck, being burned, and then eaten or taken in drink, doth very speedily help and cure the grief and aches of the loins.  
The shoulders likewise being used in the aforesaid manner, doth profit much for the healing of any who are vexed with any anguish or pain in their shoulders or sides. The lungs being dried and taken in drink, do ease any, either man or woman which is troubled either with Colic or Stone. But being dried into powder, and mingled with Oil, and so anointed upon the belly; it killeth the Worms, and expelleth all aches away from the belly. The Heart being used in the aforesaid manner and taken in drink, doth ease and help all aches, pains or griefs in the body whatsoever. The white flesh being taken from the breast of an Hyaena, and seven hairs, and the genital of a Hart, being bound all together in the skin or hide of a Buck or a Do, and afterwards hanged about the neck of a woman which is in travel, will greatly hinder her for bringing forth her child.  
If there shall be any flesh or bones of men found in the body of a dead Hyaena, being dried and beaten to powder, and then mixed with a certain perfume, they will be very excellent to help the Gout, or drive away the Convulsion of the sihews. The kell or cawl wherein the bowels are contained, being used in the aforesaid manner, and also mixed with Oil, will be a present remedy against the burnings and inflammations of sores, botches, and Ulcers.  
The chine bone of an Hyaena being bruised and beaten into small powder, and so dried, and then mingled with the tongue and the right foot of a Sea-calf, the gall of an Ox being added thereunto, and all of them boiled or baked together, and anointed upon the hide or skin of an Hyaena; and so 
Pliny.  lapped about the legs or joints of them which are troubled with the Gout, will in short time ease the pain, and rid them altogether of the grief thereof.  
The chine bone being also beaten to powder, and given in Wine to drink, is very profitable and necessary for those which are in sore travel or pain of childbirth. The first or eighth rib of the same Beast, being beaten and mingled with a certain perfume, is very good and medicinable for sores and botches which do break through the flesh.  
Their flesh also being eaten, doth quickly cure and heal the bitings or tearings of a ravenous Dog; but their liver being so used, is more effectual and speedy for the curing thereof. The liver of the aforesaid Beast is also very curable for Agues or quartern Fevers being beaten to powder, and drunk in Wine, before the augmentation or second assaults thereof. The same also is an excellent and speedy remedy for the wring and aches of the belly, as also for that grievous and painful disease called the Colic and Stone. For the same diseases, the gall of a Sea-scorpion, and of a fish 
Dioscorides.  called Haelops, and of a Sea-crab, and of an Hyaena, being beaten to powder, and mixed together, and so drunk in Wine, is a very good and effectual cure and help. The gall of an Hyaena, by itself 
Marcellus.  alone being rubbed or anointed upon the head of either man or woman whose hairs are fallen off, doth presently procure the hair to renew and grow again; it will also bring hair upon the eyelids, being rubbed thereupon.  
The gall of an Hyaena being mingled with Hony, and anointed upon the eyes; doth sharpen and clear the eyesight, and expel and drive away all blemishes and small skins which cover the sight of the eye; as also the pain in the eyes called the Pin and the Web. But Apollonius Pitaneus doth say, 
Galen.  that the gall of a Dog being used in the aforesaid manner, is better to cure the sight of the eyes then the gall of an Hyaena. But Pliny whom I think best to follow, and worthiest to be believed, doth 
Marcellus.  best allow of the Hyaena's gall for the aforesaid purpose; and also for the expelling of certain white spots in the eye, which do hinder the sight thereof.  
The gall of a Bear and of a Hyaena, being dried and beaten to powder, and so mixed with the best Honey which is possible to be had, and then stirred up and down a long time together, doth help them unto their eyesight which are stark blind, if that it be daily anointed and spread upon the eyes for a reasonable space together: The gall of a Hyaena being baked in a cruse of Albenian 
Pliny.  Honey, and mingled with the crooked herb Crocis, and so anointed upon the brows or forehead of them which are purblind, doth speedily help them; it doth also ease them which are troubled with the water or rheum which falleth in the eyes. Democritus doth also affirm, that if the brow of either man or woman be anointed with the gall of an Hyaena only, it will drive away all darken, and blemishes in the eyes, and expel the water or rheum thereof, and also assuage the pain or grief which may come or happen in them whatsoever it be.  
The marrow which proceedeth from the chine-bone of an Hyaena, being mixed with his own gall, 
Marcellus.  and with old Oil, and then baked or boiled in a cruse until it come unto a temperate and mollifying medicine, and then being laid or anointed upon the sinews or nerves, who is in those parts troubled; will throughly heal and cure any default or pain which may happen thereunto. The gall of a male Hyaena being pounded or beaten, and bound about the left thigh of any woman that is barren, doth help for conception. The gall of the same Beast being drunk in Wine, to the value of a dram, with the decoction or liquor which cometh from Spike-lavender, called Oil of Spike, is a very good remedy and help against the Tympany or swelling of the belly. The gall also being beaten and mixed with the stone called Eat-flesh, is very good and profitable for them which are troubled with the Gout. The milt of an Hyaena is very effectual to cure and heal any pain or grief in the milt of either man or woman. The lungs being dried and beaten to powder, and mingled with oil, and anointed upon 
Pliny.  the loins of any one who is grieved or troubled in those places, will speedily cure the aches or griefs thereof.  
The bladder of an Hyaena being drunk in Wine, is a very good and effectual remedy against the incontinency of man or woman's urine, or the running of the reins. But if there be any urine in the 
Marcellus.  bladder of the Hyaena found when he is taken, let it be poured forth into some clean vessel, and mixed with Oil which proceedeth from the pulse or corn of India, and so drunk up, and it will much ease and help them who are troubled in mind, and are full of care and grief. The secret parts of a female Hyaena beat and mixed with the rind or skin of a pomegranate, and taken in drink, is very profitable to cure the inconveniences or pain of a woman's secret parts.  
The genital of a male Hyaena dried and beaten to powder, being mingled with a certain perfume, doth cure and help those which are troubled with the Cramp, and Convulsion of the sinews. The 
Dioscorides.  feet of an Hyaena being taken, doth heal and cure those which are sand-blind, and such as have botches and sores breaking through the skin and flesh; and also such as are troubled with inflammations or breed of wind in their bodies, only by touching and rubbing them over.  
The dirt of dung which is found in the interior parts of an Hyaena, being burned, and dried into powder, and so taken in drink, is very medicinable and curable, for those which are grieved with painful excoriations and wring of the belly, and also for those which are troubled with the Bloudy-flix. And the same being mingled with Goose-grease, and anointed over all the body of either man or woman, will ease them of any pain or grief which they have upon their body whatsoever. The dung or filth of an Hyaena also, being mingled with certain other medicines, is very excellent to cure and heal the bites and stingings of Crocodiles, and other venomous Serpents. The dung itself is also very good to purge and heal rotten wounds and sores which are full of matter, and filthy corruption.    

Of the IBEX.  
THis Beast Deut. the 14. is called Ako, and is there rehearsed among the clean Beasts, which although 
Of the name.  the Septuagints translate Tragelaphus, yet we have showed already in that story, that it cannot stand with the meaning of the holy Ghost, because that Beast is found no where but near the River Phasis, or in Arabia, (as Pliny and Diodorus write:) and besides the Chaldee translation hath Jaela; the Persians, Cotziotu; the Arabians, Ohal; all which by Abraham Ezra, and Rabbi Solomon, and many other of the learned Jews, are interpreted to be the Ibex, which of the Germans is called Steinbock; and the female of the Helvetians is called Ybschen, and Ybschgeiss; which words seemeth to be derived from the Latin word Ibex, and the Cisalpine French, which speak Italian, dwelling about Milan, retain the Germane word for the male, but the female by a proper word they call Vesina, and so also do the Rhaetians. The Transalpine French, Bouc estane; the Illyrians, Kozoroziecz, and some Latin Authors call him Capricornus. The Grecians, Ixalos, and Aegoceros: Although I have never 
A fiction of Capricornus.  read Capricornus to signify a Beast, but only a star, excepting some Poetical Grammarians, who affirm this Beast to be a monster of the Sea; and that Pan when he fled out of Egypt, with other Gods from Typhon the Giant, their great Enemy, cast himself into the water, and was transformed into this Beast. But Jupiter admiring his wit, placed him among the Stars near to Leo, according to this verse:  
Humidus Aegoceros, nec plus Leo tollitur urna.  
Although there be some that affirm, this Capricorn to be placed among the S 〈…〉 by Jupiter, becaust he was nursed with him. And that Pan hath his hinder parts like a fish, and his forepart like a Goat, according to these verses:  
Tum gelidum valido de pectore frigus anhelans,  
Corpore semifero, magno capricornus in or be.  
Wherefore by the signs Cancer and Capricornus, the Ancients were w●nt to understand the descending and ascending of the soul: that is to say, by the Cancer or Crab which goeth backward, the souls descent, by Capricorst, (because the Goat climbeth) the souls ascent: and therefore they place 
Porphyrius.  it in the Zoduck, where the Sun after the short days beginneth to ascend, for no other cause then for that which I have rehearsed. The Epithers that are given unto this Capricorn, do 
The attributes of this beast. Textor.  also belong unto the Ibex, such as are these, moist, cold, swift, horn-bea●er, watery, snowy, wool-bearer, tough, bristly, cared, horrible, fierce, tropic, frowning; showering, threatening, black, and such like.  
To return therefore unto the Ibex, although I do not dislike the opinion of them, which take it to be a wild Goat, yet I have reserved it into this place, because of many eminent differences, as may appear by the story. First these are bred in the Alps, and are of an admirable celerity, although 
Their Countries of breed, and parts of their body.  their heads be loaded with such horns, as no other Beasts of their stature beareth. For I do read in Eusiathius, that their horns are sixteen palms long, of five spans and one palm, and sometimes ●eaven spans; such was the horn consecrated at Delos, being two cubits and a span long, and six and twenty pounds in weight. This Beast (saith Polybius) in his neck and hair is like a Buck-goat, bearing a beard under his chin of a span long; as thick as a Colt's tail, and in other parts of his body resembleth a Hart.  
These Beasts inhabit and keep their abode in the tops of those Mountains, where the ice never 
Stumpsius. The benefit of cold. Their several members.  thaweth or dissolveth; for it loveth cold by nature, otherwise it would be blind; for cold is agreeable to the eye sight and beauty. It is a noble Beast, and very fat. In the small head, and lean legs, it resembleth a Hart; the eyes are very fair and bright; the colour yellowish; his hoof cloven and sharp like wild Goats. It far excelleth a wild Goat in leaping; for no man will believe how far off, or what long space it will leap, except he saw it. For there is no place so steep or cragged, that if it afford him but so much space as his foot may stand on, but he will pass over it with a very few jumps or leaps. The Hunters drive them to the smooth and high Rocks, and there they by enclosing 
Their taking.  them, take them in ropes or toils, if they cannot come near them with shot or swords. When the Beast seeth his hunter which descendeth to him by some Rock, he observeth very diligently, and watcheth if he can see any distance or space betwixt him and the Rock; yea, but so much as his eyesight can pierce through: and if he can, than he leapeth up and getteth betwixt the Hunter and the Rock, and so casteth him down headlong; and if he can espy no distance at all, then doth he keep his standing until he be killed in that place.  
The hunting of this Beast were very pleasant, but that it is encumbered with much labour and many perils, and therefore in these days they kill them with guns. The Inhabitants of Valuis (near the River Sedunus) take them in their infancy when they are young; and tame them, and until they be old, they are contented to go and come with the tame Goats to pastune, but in their older and 〈◊〉 age they return to their former wild nature.  
Aristotle affirmeth, that they couple or engender together (not by leaping upon each other) but standing upright, upon their hinder legs: whereunto I cannot consent, because the joints and 
Their copulation.  nerves of their hinder-legs will not be stretched to such a copulation; and it may be that he or his relator had seen them playing together as Goats do, standing upright, and so took that gesture in their pastime for carnal copulation. The female hath lost 〈◊〉 then the male, but a greater body; and her 〈◊〉 are very like to a wild Goats.  
When this Beast feeleth 〈◊〉 〈◊〉 〈◊〉 of her death, and perceived in that her end by some wound 
Their behaviour at their death.  or course of nature approacheth, and is at hand, it is reported by the Hunters, that the ascendeth to the top of some Mountain or high Rock, and there fasteneth one of her horns in the same sleep place, going round continually and never standing still? until she have worn that horn asunder, whereby she stayeth herself, and so at length at the instant or point of death, breaking her horn, falleth down and perisheth. And because they the among the Rocks, it falleth out seldom that their bodies are found, but many times when the Snow falleth from the Mountains in great and huge masses, it meeteth wish a living 〈◊〉, and other wild Beasts, and to oppressing them 〈…〉 veth them down to the foot of the Hills or Mountains, as it doth trees and small houses, which are built upon the sides 
Pelagonius.  of them.  
In Crect they make bows of the horns of these Beasts. And concerning their taking it is not to 
The use of their horns.  be forgotten how the Hunter which pursueth her from one rock to another, is forced many times for the safeguard of his own life, to forsake his standing, and to observe the Beast when it maketh force at him, and to rid himself from danger of death by leaping upon his back, and taking fast hold on his horns, whereby he escapeth. In the house of Pompey, where the memorable Forest of Gordianus was painted, there were among other Beasts, two hundred Ibices, which Pompey gave unto the people at the day of his triumph, for to make spoil thereof at their own pleasure.  

The M 〈…〉 es of the Ibex.  
Some do commend the blood of the Ibex to be a very good remedy against the stone of the bladder, being used in this manner: First, they divide it in part, and put one part of the blood, and about some six parts of Wine Apiat, and Hony mixed together, and do 〈…〉 them both together lukewarm, and afterwards they reserve it in a clean vessel, and the third day in the morning they give it unto the party to drink who is grieved and then they put him into a Bath about noon time, and in the evening, and this order is to be obse 〈…〉 for three days together for it will come to pass, that in that space the Stone will be dissolved and turned into sand gravel, and so by that means will have vent together with the urine.  
There is also by the dung of the aforesaid Beast, an excellent remedy against the Sciatica or Hip-gout, by which that most excellent Physician Ausonius himself was healed, and many other lying desperate of remedy, which is this; to gather the dung of this Beast in the seventeenth day of the Moon, neither is it any great matter whether you gather it in some part of the old Moon, for it will have the same operation: you shall therefore take as much or this dung as you can hold in your hand or fist at one time: so that the quantity of the dung be unlike, and you shall put it in a mortar and beat it to powder, and cast twenty grains of Pepper into the same fime, being very diligently pounded or bruised, and then you shall add nine ounces of the best Honey unro the aforesaid mixture, and four pounds of the best Wine, and mix the potion in the manner of a compound Wine, and the dung or dirt being dried and beaten first 〈◊〉 on sha' 〈…〉 mingle all the rest, and put them together in a vessel made of glass, that when you have any need, you may have the medicine ready prepared, to comfort him or her which is so afflicted.    

Of the ICHNEUMON.  
MArcellus and Solinus, do make question of this Beast (Ichneumon) to be a kind of Otter, or 
The kinds and names with the reason thereof.  the Otter a kind of this Ichneumon, which I find to be otherwise called Enydros, or 〈◊〉, because it liveth in water; and the reason of this name I take to be fetched ab investigando, because like a Dog or hunting Hound, it diligently searcheth out the seats of wild Beasts, especially the Crocodile and the Asp, whose Eggs it destroyeth, And for the enmity unto Serpents, it is called Ophi 〈…〉 us. Is 〈…〉 is of opinion, that the name of this Beast in the Greek is given unto it, because by the favour thereof, the venom and wholesomesses of meats is deseried. Whereof, Dracontius writeth in this manner:  
Praed 〈…〉 t Suillus 〈…〉 cujuscunque 〈◊〉  
The Ic 〈…〉 foretelleth the power, and presence of all poison. And it is called Suillus in Latin, because like a Hog, it hath bristles in stead of hair; Albertus also doth call it Neomon, mistaking it for Ichneumon.  
There be some that call it an Indian Mouse, because there is some proportion or similitude in the 
Hermolaus. Gillius.  outward form between this 〈…〉st and a Mouse. But it is certain, that it is bred in no other Nation but only in Egypt, about the River Nilus; and of some it is called Must Pharaonis, Pharaohs Mouse, For Iber 〈…〉 was a common name to all the Egyptian Kings.  
There be some that call it Thyamon, and Ans 〈…〉, and also Damula, mistaking it for that Weasil which is an enemy to Serpents called by the Italians, Do 〈…〉 〈◊〉 yet I know no learned man 
Albertus. Vincentius. The quantity and leveral parts.  but taketh these two names, to signify two different Bensts. The quantity of it or stature is sometimes as great as a small Cat or Ferret, and the hairs of it like the hairs of a Hog; the eyes small and narrow, which signify a malignant and crafty disposition; the tail of it very long like a Serpents, the end turning up a little, having no hairs but scales, not much unlike the tail of a Mouse Aelianus affirmeth, that both sexes bear young, having seed in themselves, whereby they conceive. For those that are overcome in combats one with another, are branded 
Their procreation and fights one with another.  with a warlike mark of Villanage, or subjection to their Conquerors; and on the contrary side they which are conquered and overcome in fight, do not only make vassals of them whom they overcome but in token thereof for further punishment, fill them with their seed by carnal copulation, so putting off from themselves to them, the dolours and torments of bearing young.   

This first picture of the Ichneumon was taken by Bellonius except the back be too much elevated.  
  

The second picture taken out of Oppianus Poems, as it was found in an old Manuscript.  
When it is angry the hairs stand upright, and appear of a double colour, being white and yellowish by lines or rows in equal distance, intermingled, and also very hard, and sharp, like the hair of a Wolf, the body is something longer than a Cats, and better set or compacted, the beak black, and sharp at the nose like a Ferrets, and without beard; the 〈…〉 a short and round; the legs black, having five claws upon his hinder-feets, whereof the last or hindmost of the inner 〈…〉 de of the foot is very short; his tail thick towards the rump: the tongue, teeth and stones are like a Cats, and this it hath peculiar, namely a large passage, compassed about with hair, on the outside of his excrement hole like the genital of a woman, which it never openeth but in extremity of heat; the place of his excrements remaining shut, only being more hollow then at other times. A 〈…〉 it may be that the Author's aforesaid, had no other reason to affirm the mutation of feeble or common transmigration of genital power, beside the observation of this natural passage in male, and female. They bring forth as many as Cats and Dogs, and also eat them when they are young: they live both in land and water, and take the benefit of both elements; but especially 
The places of their abode.  in the River Nilus, amongst the Reeds, growing on the banks thereof, according to the saying 〈◊〉 Nemetian;  
— Et placidis Ichneumona quaerere ripis,  
Inter arundineas segetes.—  
For it will dive in the water like an Otter, and seem to be utterly drowned, holding in the breath longer than any other fourfooted Beast, as appeareth by his long keeping under water, and also by living in the belly of the Crocodile, until he deliver forth himself, by eating through his bowels, as shall be showed afterwards. It is a valiant and nimble creature, not fearing a great Dog, but setteth upon him and biting him mortally, but especially a Cat; for it killeth or strangleth her with three bites 
The courage and strength of this beast.  of her teeth, and because her beak or snout is very narrow or small, it cannot bite any thing, except it be less than a man's fist. The proportion of the body is much like a Badgers, and the nose hangeth over the mouth, like as it were always angry; the nature of it is, finding the Crocodile asleep, suddenly 
His entrance into a Crocodile.  to run down into his throat and belly, and there to eat up that meat which the Crocodile hath devoured, and not returning out again the way it went in, maketh a passage for itself through the Beast's belly.  
And because it is a great enemy and devourer of Serpents, the common people of that Country 
The taming of Ichneumons.  do tame them, and keep them familiarly in their houses like Cats, for they eat Mice, and likewise bewray all venomous Beasts: for which cause as is said before, they call it Pharaohs Mouse, by way of excellency. At Alexandria they sell their young ones in the Market, and nourish them for profit: It is a little Beast, and marvellously studious of purity and cleanliness.  
Bellonius affirmeth that he saw one of them at Alexandria, amongst the ruins of an old Castle, which suddenly took a Hen and eat it up, for it loveth all manner of fowls, especially Hens and 
Their food.  Chickens, being very wary and crafty about his prey, oftentimes standing upright upon his hinder-legs, looking about for a fit booty, and when it espieth his prey near him, it slideth so close 
Their subtlety in obtaining their prey.  to the ground, as is very admirable, until it be within the reach, and then leapeth upon it with incredible celerity, flying to the throat, and like a Lion killeth all by strangling. It eateth indifferently every living thing, as Snails, Lizards, Chameleons, all kinds of Serpents, Frogs, Mice, and Asps. For Strabo saith, when he findeth an Asp by the water side, it catcheth hold on the tail, and so draweth the Beast into the water, and receiveth help from the floods to devour her enemy; and whereas we have said already, that the Ichneumon entereth into the belly of the Crocodile, Ammianus Marcellinus, Strabo, Pliny, and Oppianus, maketh thereof this discourse following When the Crocodile hath filled his belly, and over-glutted himself with meat, he cometh to the land to sleep.  
Now there is in Egypt, a certain Bird called Crochillus, whose nature is to wait upon the Crocodile, and with her breath and claws, gently and with a kind of delight, to pull out the remnants of the meat sticking in the Crocodiles teeth; wherewithal the Crocodile being pleased, openeth his mouth wide, to be thus cleansed by this Bird, and so falling fast asleep gaping, watched all the while by the vigilant eye of the Ichneumon, perceiving him to be deeply plunged in a senseless security, goeth presently and walloweth in sand and dirt, and with a singular confidence entereth into the gate of death, that is, the Crocodiles mouth, and suddenly pierceth like an Arrow through the Monsters wide throat down into his belly.  
The Crocodile feeling his unlooked for evil, awaketh out of sleep, and in a rage or madness, void of counsel, runneth to and fro, far and wide, plunging himself into the bottom of the river, where 
The Crocodiles behaviour feeling the Ichneumon in her belly.  finding no ease, returneth to land again, and there breatheth out his untolerable poison, beating himself with all his power, striving to be delivered from this unsufferable evil. But the Ichneumon careth not for all this, sitting close upon the liver of the Crocodile, and feeding full sweetly upon his entrails, until at last being satisfied, eateth out her own passage through the belly of her host. The self same thing is related by Plutarch: but I wonder for what cause the Beast should roll herself in sand and dirt, to enter into the Crocodiles belly; For first of all, if after her rolling in dirt, she dry herself in the Sun, yet will not that hard crust be any sufficient armour of proof to defend her small body from the violence of the Crocodiles teeth, and besides, it increaseth the quantity of her body, making her more unfit to slide down through the Crocodiles narrow throat: and therefore, the Authors cannot be but deceived in ascribing this quality to her, when she is to enter into the Crocodile, but rather I believe, she useth this defence against the Asp, as Aristotle saith, and therefore the Author seeing her so covered with mud, might easily be mistaken in her purpose. For it is true indeed that when she seeth the Asp upon the land, she calleth her fellows, who arm 
Their combats with Asps.  themselves as before said before the combat, by which means they are safely preserved from the bitings of their enemies; or if it be true that they wallow themselves in the mud, they do not dry themselves in the Sun, but while their bodies are moist, slide down more easily into the Crocodiles belly.  
Concerning their fight with Asps, and the arming of themselves as aforesaid, the Egyptians make this Hieroglyphic of the Ichneumon, to signify a weak man, that wanteth and craveth help of others; Pliny also saith that when the Asp fighteth with this Beast, the Ichneumon turneth to her, her tail, which the Asp taking for defiance, presently maketh force at it, whereby she is overtaken and destroyed by the Ichneumon, but in my opinion this combat is better expressed by Oppianus.  
For saith he, the Ichneumon covereth her body in the sand, as it were in a grave, leaving nothing uncovered but her long Serpentine tail, and her eyes, and so expecteth her enemy. When the Asp espieth her threatening rage, presently turning about her tail, provoketh the Ichneumon to combat, and with an open mouth and lofty head doth enter the list, to her own perdition. For the Ichneumon being nothing afraid of this great bravado, receiveth the encounter, and taking the head of the Asp in his mouth, biteth that off, to prevent the casting out of her poison: afterwards tearing her whole body in pieces, although gathered together wound in a circle; for the success of these two combatants, lieth in the first blow. If the Asp first bite the Ichneumon, then doth her poison destroy her adversary; and so on the contrary, if the Ichneumon first bite the Asp, then is the Ichneumon conqueror; and for this cause she covereth her body as aforesaid.  
Furthermore, this Beast is not only enemy to the Crocodile and Asp, but also to their Eggs, 
Their enmity to all kinds of Serpents, and their eggs.  which she hunteth out by the sagacity of her nose, and so destroyeth them, yet doth she not eat them: whereby the merciful providence of God doth notably appear, for the safeguard of mankind, which in those Countries where these noisome Beasts are bred, hath provided such an enemy to destroy them, both Eggs, and Birds, as is friendly and tameable by the hand and wit of man.  
For which cause the blind Pagans, consecrated this Beast to Latona, and Lucina, and the Heracleopolites did think that they possessed all religion; the Egyptians themselves did worship them, because as their Country is above all other plagued with Serpents, so they are much eased by the help of this little Beast. And when they die, they do not only lament them, but also bury them religiously. And thus much for the description of the Ichneumon. Now followeth their medicinal virtues.  

The Medicines of the Ichneumon.  
The skin of the Ichneumon, being dried and beaten into small powder, afterwards mingled with Wine Vinegar, and anointed upon those which are grieved with the venomous or poisonsome bites of the same Beast; doth very effectually and speedily cure them of the same. The precious stone called by the name of Iris, which is very hard, as Horus saith, being burned, and afterward beaten 
Pliny.  or pounded into powder, is an excellent remedy against the venomous biting of the Ichneumon. It is also said, that all Beasts (but especially the Crocodile) do for the most part hate and detest the society of this Beast. There is moreover a very rank and venomous poison, which proceedeth from the genital or groin of this Beast.  
The hairs of the Ichneumon being taken in a certain perfume, do very much help and cure those which are troubled or grieved with the Maw-worms. The dung of a Cat, or the dung of this Beast, is 
Avicenna.  very medicinable to be put in any salve, or potion, for the strengthening and confirming of the body. The urine or tail of an Ichneumon, being mixed with the milk of a black Cow, and given unto those which are troubled with that grievous disease, called the Colic and Stone, for the space of three 
Marcellus.  days together in any kind of drink, will easily and speedily cure them of their pain. The stones of an Ichneumon, being either beaten in powder, or taken raw, either in Wine or any other drink, is very 
Herodotus.  medicinable, and curable for the easing of all such as are troubled or grieved with any ache, pain, or disease in their belly: And thus much shall suffice concerning the cures, and medicines of the Ichneumon.    

Of the LAMIA.  
THis word Lamia hath many significations, being taken sometime for a Beast of Lybia, sometimes for a fish, and sometimes for a Spectre or apparition of women called Phairies. And from 
The signification of the word Lamia.  hence some have ignorantly affirmed, that either there were no such Beasts at all, or else that it was a compounded monster of a Beast and a Fish, whose opinions I will briefly set down. Aristophanes affirmeth, that he heard one say, that he saw a great wild Beast having several parts resembling outwardly an Ox, and inwardly a Mule, and a beautiful Woman, which he called afterwards Empusa.  
When Apollonius and his companions traveled in a bright Moon-shine-night, they saw a certain apparition 
Visions of Phairies.  of Phairies, in Latin called Lamiaes, and in Greek, Empusae, changing themselves from one shape into another, being also sometimes visible, and presently vanishing out of sight again: as soon as he perceived it, he knew what it was, and did rate it with very contumelious and despiteful words, exhorting his fellows to do the like, for that is the best remedy against the invasion of Phairies. And when his companions did likewise rail at them, presently the vision departed away. 
Philostratus. The Poetical Lamia.   
The Poets say, that Lamia was a beautiful woman, the daughter of belus and Lybia, which Jupiter loved, bringing out of Lybia into Italy, where he begot upon her many sons, but 〈◊〉 jealous of her husband, destroyed them as soon as they were born, punishing Lamia also with a restless estate, that she should never be able to sleep, but live night and day in continual mourning, for which occasion she also stealeth away and killeth the children of others, where-upon 
Varinus.  came the fable of changing of children: Jupiter having pity upon her, gave her exemptile eyes that might be taken in and out at her own pleasure, and likewise power to be transformed into what shape she would: And from hence also came the feigned name of Acho, and All 〈…〉, wherewithal women were wont to make their children afraid, according to these verses of 〈◊〉.  
Terrioblas Lamia's, Fuuni quas Pompiltique  
Institue●e Nu●ae, tremithas, etc.  
Of these Angelus Politianus relateth this old wife's story, in his preface upon Aristotle's first book of 
Old Wives tails of Phal●ies.  Analytics, that his Grandmother told him when he was a child, there were certain Lamiaes in the Wilderness, which like Bug bears would eat up erying boys, and that there was a little Well near to Fesulanum, being very bright, yet in continual shadow, never seeing Sun, where those Phairy women have their habitation, which are to be seen of them which come thither for water.  
Plutarch also affirmeth, that they have exemptile eyes as aforesaid, and that as often as they go from home, they put in their eyes, wand'ring abroad by habitations, streets, and cross ways, entering into the assemblies of men, and prying so perfectly into every thing, that nothing can escape them, be it never so well covered: you will think (saith he) that they have the eyes of Kites, for there is no small mote but they espy it, nor any hole so secret but they find it out, and when they come home again, at the very entrance of their house they pull out their eyes, and cast them aside, so being blind at home, but seeing abroad. If you ask me (saith he) what they do at home, they fit singing and making of wool, and then turning his speech to the Florentines, speaketh in this manner: Vidistisne ●●secro Lamias istas, viri Florentini, quae se & sua nesciunt, alios & aliena specu antur? Negatis? atqui tamen sunt in urbibus friquentes: verum personatae incedient, homines credas, Lamiaes sunt: that is, to say; O ye Floremines, did you ever see such Phairies; which were busy in prying into the affairs of other men, but yet ignorant of their own? Do you deny it? yet do there commonly walk up and down the City, Phairies in the shapes of men.  
There were two women called Macho, and Lamo, which were both foolish and mad, and from the strange behaviours of them, I came the first opinion of the Phairies: there was also an ancient Lybian woman called Lamia, and the opinion was, that if these Phairies had not whatsoever they demanded, presently they would take away live children, according to these verses of Horace.  
Nec quodcunque ●olet, poscat sibi fabula credi,  
Neu pransae Lamiae vivum puerum extrabat alvo.  
It is reported of M●nippus the Lycian, that he fell in love with a strange woman, who at that time 
A story of a Phairy woman.  seemed both beautiful, tender, and rich, but in truth there was no such thing, and all was but a fantastical ostentation; she was said to insinuate herself into his famillarity, after this manner: as he went upon a day alone from Corinth to Conchrea, he met with a certain phantasm or spectre like a beautiful woman, who took him by the hand, and told him that she was a Phoenician woman, and of long, time had loved him dearly, having sought many occasions to manifest the same, but could never find opportunity until that day, wherefore she entreated him to take knowledge of her house, which was in the Suburbs of Corinth, therewithal pointing unto it with her finger, and so desired his presence: The young man seeing himself thus woo●d by a beautiful woman, was easily overcome by her allurements, and did oftentimes frequent her company.  
〈…〉 pus in this manner: O formose, & a formosis expetite mulieribus, ophin thalpeis, cai su ophis? that to say, O fair Menippus, beloved of beautiful women, art thou a Serpent and dost nourish a Serpent? by which words he gave him his first admonition, or inkling of a mischief; but not prevailing, Menippus purposed to marry with this Spectre, her house to the outward show being richly furnished with all manner of household goods; then said the wise man again unto Menippus, th' 〈…〉 gold, silver, and ornaments of house, are like to Tantalus Apples, who are said by Homer to make a fair show, but to contain in them no substance at all: even so whatsoever you conceive of this rich 〈…〉 there is no matter or substance in the things which you see, for they are only enchanted Images and shadows, which that you may believe, this your neat Bride is one of the Empusae called Lamiaes of Mormolyciae, wonderful desirous of copulation with men, and loving their flesh above measure, but those whom they do entice, with their venereal marts, afterward they devour without love or pity feeding upon their flesh: at which words, the wife man caused the gold and silver plate and household stuff, Cooks and Servants, to vanish all away; Then did the Spectre like unto one 
Coelius,  that wept, entreat the wise man that he would not torment her, nor yet cause her to confess what manner of person she was; but he on the other side being inexorable, compelled her to declare the whole truth, which was, that she was a Phairy, and that she purposed to use the company of Me●ippus, and feed him fat with all manner of pleasures, to the intent that afterward she might eat up and devour his body; for all their kind love was but only to feed upon beautiful young men.  
These and such like stories and opinions there are of Phairies, which in my judgement arise from 
The true definition of Phairies.  the prestigious apparitions of Devils, whose delight is to deceive and beguile the minds of men with error, contrary to the truth of holy Scripture, which doth no where make mention of such enchanting creatures; and therefore if any such be, we will hold them the works of the Devil, and not of God, or rather I believe, that as Poets call Harlots by the name of Charybdis, which devoureth and swalloweth whole Ships and Navies, alluding to the insatiable gulf of the Sea, so the Lamiaes are but Poetical allegories of beautiful Harlots, who after they have had their lust by men, do many times devour and make them away, as we read of Diomedes daughters; and for this cause also Harlots are called Lupae, She-wolves, and Lepores, Hares.  
To leave therefore these fables, and come to the true description of the Lamia, we have in hand. 
Their tames and description.  In the four and thirty chapter of Esay, we do find this beast called Lilith in the Hebrew, and translated by the Ancients Lamia; which is there threatened to possess Babel. Likewise in the fourth chapter of the Lamentations, there it is said in our English translation, that the Dragons lay forth their breasts in Hebrew they are called Eihannim, which by the confession of the best Interpreters▪ cannot signify Dragons, but rather Sea-calves, being a general word for strange wild Beasts. Howbeit the matter being well examined, it shall appear that it must needs be this Lamia, because of her great breasts, which are not compatible, either to the Dragon or Sea-calves; so than we will take it for granted, by the testimony of holy Scripture, that there is such a Beast as this▪ Chrysostomus D 〈…〉 also writeth that there are such Beasts in some part of Lybia, having a woman's face, and very beautiful, also very large and comely shapes on their breasts, such as cannot be counterfeited by the art of any Painter, having a very excellent colour in their foreparts without wings, and no other voice but hissing like Dragons: they are the swiftest of foot of all earthly Beasts, so as none can escape them by running; for by their celerity they compass their prey of Beasts, and by their 〈◊〉 they overthrew men. For when as they see a man, they lay open their breasts, and by the beauty thereof, entice them to come near to conference, and so having them within their compass, they devour and kill them: unto the same things subscribe Coelius and Giraldus; adding also, that there is a certain crooked place in Lybia, near the Seashore, full of sand like to a sandy Sea, and all the neighbour places thereunto are Deserts.  
If it fortune at any time, that through shipwreck men come there on shore, these Beasts watch upon them, devouring them all, which either endeavour to travel on the Land, or else to return 〈◊〉 again to Sea, adding also that when they see a man they stand stone still, and stir not till he come unto them, looking down upon their breasts, or to the ground; whereupon some have thought, they seeing them at the first sight, have such a desire to come near them, that they are drawn into their compass, by a certain natural Magical Witchcraft: but I cannot approve their opinions, either in this or in that, wherein they describe him with Horses, feet, and hinder-parts of a Serpent; but yet I grant that he doth not only kill by biting, but also by poisoning, feeding upon the carcase which he hath devoured: His stones are very filthy and great, and smell like a Sea-calves, for so Aristophanes writing of Cleon a Coriar, and lustful man, compareth him to a Lamia, in the greatness and filthiness of his stones; the hinder part of this Beast are like unto a Goat, his forelegs like a Bears, his upper parts to a Woman, the body sealed all over like a Dragon, as some have affirmed by the observation of their bodies, when Probus the Emperor brought them forth into public spectacle: also it is reported of them, than they devour their own young ones, and therefore they derive their name Lamia of l 〈…〉. And thus much for this Beast.   

Of the LION.  
BEing now come to the discourse of the Lion (justly styled by all writers the King of Beasts) I cannot choose but remember that pretty fable of Esope, concerning the society and honour due unto this beast. For (saith he) the Lion, Ass, and the Fox entered league and friendship together, and foraged abroad to seek convenient booties, at last having found one and taken the same, the Lion commanded the Ass to make division thereof, the silly Ass regarding nothing but society and friendship, and not honour and dignity, parted the same into three equal shares; one for the Lion, an other for the Fox, and the third for himself: Whereat the Lion disdaining, because he had made him equal unto the residue, presently fell upon him and tear him in pieces; then bidding the Fox to make the division, the crafty. Fox divided the prey into two parts, assigning unto the Lion almost the whole booty, and reserving to himself a very small portion; which being allowed by the Lion, he asked him, who taught him to make such a partition, Marry (quoth the Fox) the calamity of the Ass, whom you lately toar in pieces.  
In like manner, I would be loath to be so simple, in sharing out the discourse of the Lion, as to make it equal with the treatise of the Beasts, lately handled, but rather according to the dignity thereof, to express the whole nature, in a large and copious tractate. For such is the rage of illiterate or else envious men, that they would censure me with as great severity, if I should herein, like an Ass, forget myself (if I were in their power) as the Lion did his colleague for one foolish partition.  
And therefore as when Lysimachus, the son of Agathocles, being cast by Alexander to a Lion to be destroyed, because he had given poison to Calisthenes the Philosopher, that was for the ending of his misery, who was included by the said Alexander in a cave to be famished to death; upon some slight displeasure the said Lysimachus, being so cast unto the Lion, did not like a cowardly person offer himself to his teeth, but when the Lion came gaping at him to devour him, having wrapped his arm in his linen garment, held him fast by the tongue, until he stopped his breath, and slew him; for which cause, he was ever afterwards the more loved and honoured of Alexander, having at the time of his death, the command of all his treasure.  
In like sort, I will not be afraid to handle this Lion, and to look into him both dead and alive, for the expressing of so much of his nature, as I can probably gather out of any good writer.  
First of all therefore to begin with his several names, almost all the Nations of Europe do follow the Greeks in the nomination of this Beast, for they call him Leon; the Latins, Leo; the 
The several names of Lions  Italians, Leone; the French and English, Lion; the Germans and Illyrians, Lew; the reason of the Greek name Leon, is taken ●ara to leussein, from the excellency of his sight; or from Laoo signifying to see, and Alaos signifieth blind; for indeed there is no creature of the quantity of a Lion, that hath such an admirable eyesight. The Lioness, called in Greek, Leaena, which word the Latins follow, from whence also they derive Lea for a Lioness, according to this Verse of Lucretius;  
Irritata Leae jaciebant corpora saltu.  
The Hebrews have for this Beast male and female, and their young ones, divers names: and first of all for the male Lion, in Deut, 33. they have Ariosto, and Atieh, where the Chaldeans translate it Ariavan, the Arabians, Asad; the Persians, Gehad, and plurally in Hebrew, Araiius, Ara●ot, Ara●th, as in the first of Zeph. Araoth, Scbojanim, roaring Lions; and from hence comes Ariel, signifying valiant and strong, to be the name of a Prince: and Isai, 20. Ezek. 43. it is taken for the Alcar of Burnt-offerings, because the fire that came down from heayen, did continually lie upon that Altar, like a Lion in his den: or else because the fashion of the temple was like the proportion of the Lion; the Assyrians call a Lioness Arioth, the Hebrews also call the male Lion L●bi, and the female Lebia, and they distinguish Ariosto, and Labi, making Ariosto to signify a little Lion, and Labi a great one; and in Num. 23. in this verse, containing one of God's promises to the people of Israel for victory against their enemies; Behold my people shall arise like Labi, and be lifted up like Ariosto: there the Caldee translation rendereth Labi, Leta, the Arabian, Jebu; the Persians, Seher; and Munster saith that Labi is an old Lion. In Job 38, Lebaim signifieth Lions, and in Psal. 57 Leba●● signifieth Lionesses. In the Prophet Nahum the 2. Leisch is by the Hebrews, translated a Lion, and the same word Isa. the 30. is by the Caldees translated a Lion's whelp; and in the aforesaid place of the Prophet Nihum, you shall find Arieb, for a Lion, for a Lioness, Cephirim for little Lions, 〈◊〉 and Gur for a Lion's whelp, all contained under one period. The 〈◊〉 call a Lion at this day Sebey. And thus much for the name.  
In the next place we are to consider the kinds of Lions, and those are according to Aristotle two, 
The several kinds of Lions.  the first of a less and well compacted body, which have curled manes, being therefore called Acro-Leonies, and this is more sluggish and fearful than the other. The second kind of Lion hath a longer body, and a deeper loose hanging mane, these are more noble, generous, and courageous against all kinds of wounds. And when I speak of manes, it must be remembered, that all the male Lions are maned, but the females are not so; neither the Leopards which are begotten by the adultery of the Lioness; for from the Lion, there are many Beasts which receive procreation, as the Leopard or Panther.  
There is a beast called Leontophonus, a little creature in Syria, and is bred no where else but where Lions are generated. Of whose flesh, if the Lion taste, he loseth that Princely power which beareth rule among fourfooted beasts, and presently dyeth; for which cause, they which lie in wait to 
Varinus. Hesychius.  kill Lions, take the body of this Leontophonus, which may well be Englished, Lion-queller, and burneth it to ashes, afterwards casting those ashes upon flesh, whereof if the Lion taste she presently dyeth, so great is the poison taken out of this beast for the destruction of Lions; for which cause, the Lion doth not undeservedly hate it, and when she findeth it, although she dare not touch it with her teeth, yet she teareth it in pieces with her claws. The urine also of this beast sprinkled upon a Lion, doth wonderfully harm him, if it doth not destroy him: They are deceived that take this Lion-queller to be a kind of Worm, or reptile creature, for there is none of them that render urine; but this excrement is merely proper to fourfooted living-beasts. And thus much I thought good to say of this beast in this place, which I have collected out of Aristotle, Pliny, Solinus, and other Authors aforesaid, although his proper place be afterward among the Lion's enemies. 
Aelianus.   
The Chimaera is also feigned to be compounded of a Lion, a Goat, and a Dragon, according to this Verse;  
Prima Leo, postrema Draco, media ipsa Chimaera.  
There be also many Fishes in the great Sea, about the Isle Taprobane, having the heads of Lions, Panthers, Rams, and other beasts. The Tigers of Prasta are also engendered of Lions, and are twice so big as they. There are also Lions in India, (called Formicae) about the bigness of Egyptian Wolves. Camalopardales' have their hinder parts like Lions. The Mantichora hath the body of a Lion. The Leucrocuta the neck, tail, and breast like a Lion, and there is an allogorical thing called Daemonium Leoninum, a Lion Devil, which by Bellunensis, is interpreted to be an allegory, signifying the mingling together reasonable understanding with malicious hurtful actions.  
It is reported also by Aelianus, that in the Island of Cheos, a Sheep of the flock of Nicippus, contrary 
Monsters bred like Lions.  to the nature of those beasts, in stead of a Lamb, brought forth a Lion, which monstrous prodigy was seen and considered of many; whereof divers gave their opinions what it did portend, namely, that Nicippus of a private man should effect superiority and become a Tyrant: which shortly after came to pass, for he ruled all by force and violence, not with fraud or mercy; for Fraus (saith Cicero) quasi Vulpeculae, vis Leonis esse videtur; that is, Fraud is the property of a Fo● 
Coelius.  and violence of a Lion.  
It is reported that Meles the first King of Sardis, did beget of his Concubine a Lion, and the soothsayers 
Herodotus.  told him that on what side soever of the City he should lead that Lion, it should remain inexpugnable, and never be taken by any man; whereupon Meles led him about every tower and rampire of the City, which he thought was weakest, except only one tower, standing towards the River Tmolus, because he thought that side was invincible, and could never by any force be entered, scaled or ruinated. Afterwards in the reign of Croesus, the City was taken in that place by Darius.  
There are no Lions bred in Europe, except in one part of Thracia, for the Nemaean, or Celonear 
Countries without Lions.  Lion is but a fable; yet in Aristotle's time, there were more famous and valiant Lions in that part of Europe, lying betwixt the Rivers Achelous and Nessus, then in all Africa and Asia. For when Xerxes led his Army through Paeonia over the River Chidorus; the Lions came and devoured his Camels in the night time: But beyond Nessus towards the East, or Achelous towards the West, there was never man saw a Lion in Europe; but in the region betwixt them which was once called the Country of the Abderites, there were such store, that they wandered into Olympus, Macedonia, and Thessalia; but yet of purpose Princes in Castles and Towers for their pleasure's sake, do nourish and keep Lions in Europe, where sometimes also they breed, as hath been seen both in England and Florence. Peloponnesus also hath no Lions, and therefore when Homer maketh mention of Dian●ts hunting in the mountains of Erimanthus and Taygetus, he speaketh not of Lions, but of Hearts and Boars.  
Ethiopia also breedeth Lions, being black coloured, having great heads, long hair, rough feet, fiery eyes, and their mouth betwixt red and yellow. Cilicia, Armenia, and Parthia, about the mouth of Ister, breed many fearful Lions, having great heads, thick and rough necks and cheeks, bright eyes, and eyelids hanging down to their noses. There are also plenty of Lions in Arabia, so that a man cannot travel near the City Aden over the mountains, with any security of life, except he have a hundred men in his company. The Lions also of Hyrcania are very bold and hurtful; and India, the mother of all kind of beasts, hath most black, fierce and cruel Lions. In Tartary also, and the Kingdom of Narsinga, and the Province of Abasia, are many Lions, greater than those of Babylon and Syria; of divers and sundry intermingled colours, both white, black and red. There be many Lions also in the Province of Gingui, so that for fear of them, men dare not sleep out of 
Vartomannus.  their own houses in the night time. For whomsoever they find, they devour and tear in pieces. The ships also which go up and down the River, are not tied to the bank side for fear of these Lions, because in the night time they come down to the waterside, and if they can find any passage into the barks, they enter in, and destroy every living creature, wherefore they ride at Anchor in the middle of the River.  
The colour of Lions is generally yellow, for these before spoken of, black, white and red, are 
The colour of Lions.  exorbitant. Their hair some of them is curled, and some of them long, shaggy and thin, not standing upright, but falling flat, longer before, and shorter behind, and although the curling of his hair be a token of sluggish timidity, yet if the hair be long and curled at the top only, it portendeth 
Cardanus.  generous animosity. So also if the hair be hard: for beasts that have soft hair, as the Hart, the Hare, and the Sheep, are timorous, but they which are harder haired, as the Boar and the Lion, are more audacious and fearless.  
There is no four footed beast, that hath hairs on his nether eyelids like a man, but in stead thereof, either their face is rough all over as in a Dog, or else they have a foretop as a Horse and an Ass, or a mane like a Lion. The Lioness hath no mane at all, for it is proper to the male, and as long hairs are an ornament to a Horse's mane, so are they to the neck and shoulders of a Lion; neither are they eminent but in their full age, and therefore Pliny said; Turrigeros elephantorum miramur humeros, leonum jubas. We wonder at the Tower-bearing shoulders of Elephants, and the long hanging manes of Lions. And Aelianus Rationis expertibus mari praestantiam quandam natura largita est, juba Leo antecellit foeminam, serpens crista. Nature hath honoured the Male, even in creatures without reason, to be distinguished from the female, as the mane of the male Lion, and the comb of the male Serpent do from their females. Martial writeth thus of the Lion's mane:  
O quantum per colla decus, quem sparsit honorem,  
Aurea lunatae cum stetit unda jubae!  
A Lion hath a most valiant and strong head, and for this occasion, when the Nymphs were terrified by the Lions and fled into Carystus, the Promontory wherein they dwelled was called Coleon, 
The several parts.  that is, the Lions-head, where afterwards was built a goodly City. It fortuned as Themistocles went thither to manage the affairs of the Grecians, Epiries the Persian, precedent of Phrygia, intended his destruction, and therefore committed the business unto one Pisis, with charge that he should behead Themistocles, who came thither to execute that murder; but it happened as Themistecles slept at the noon day, he heard a voice crying out unto him, O Themistocles effuge leonum caput ne ipse in leonem incurras; that is to say, O Themistocles get thee out of the Lion's head, lest thou fall into the 
Plutarch.  Lion's teeth: whereupon he arose and saved his life.  
The face of a Lion is not round as some have imagined, and therefore compared it unto the Sun, because in the compass thereof, the hairs stand out eminent like Sunbeams, but rather it is square figured like as his forehead, which Aristotle saith, you may choose whether you will call it a forehead, or Epipedon frontis, that is, the superficies of a forehead; for like a cloud it seemeth to hang over his eyes and nose, and therefore the Germans call a man that looketh with such a countenance, Niblen of Nubilare, to be cloudy, and it betokeneth either anger or sorrow; also it is called Scythicus aspectus, because the Scythians were always wont to look as though they were ready to fight.  
The eyes of a Lion are red, fiery, and hollow, not very round nor long, looking for the most part awry; wherefore the Poets style the Lioness Torva leaena. The pupils or apples of the eye shine exceedingly, insomuch as beholding of them, a man would think he looked upon fire.  
His upper eyelid is exceeding great, his Nose thick, and his upper chap doth not hang over the nether, but meet it just: his mouth very great, gaping wide, his lips thin, so that the upper parts fall in the nether, which is a token of his fortitude: his teeth like a Wolves and a Dogs, like saws, losing or changing only his canine teeth, the tongue like a Cats or Leopards, as sharp as a file, wearing through the skin of a man by licking; his neck very stiff, because it consisteth but of one bone without joints, like as in a Wolf and on Hyaena; the flesh is so hard as if it were all a sinew: There are no knuckles or turning joints in it called Spondyli, and therefore he cannot look backward.  
The greatness and roughness of his Neck, betokeneth a magnanimous and liberal mind; Nature hath given a short Neck unto the Lion, as unto Bears and Tigers, because they have no need to put it down to the earth to feed like an Ox, but to lift it up to catch their prey. His shoulders and breasts are very strong, as also the forepart of his body, but the members of the hinder part do degenerate. For as Pliny saith, Leoni vis su●●na in pectore, the chiefest force of a Lion is in his breast.  
The part above his throat-hole is loose and soft, and his Metaphreno● or part of his back against his heart (so called) betwixt his shoulderblades, is very broad. The back bone and ribs are very strong, his ventricle narrow, and not much larger than his maw. He is most subject to wounds in his flank, because that part is weakest, in all other parts of his body he can endure many blows.  
About his loins and hip-bone he hath but little flesh. The lioness hath two udders in the midst of her belly, not because she bringeth forth but two at a time, for sometimes she bringeth more, but because she aboundeth in milk, and her meat (which she getteh seldom) and is for the most part flesh, turneth all into milk. The tail of a Lion is very long, which they shake oftentimes, and by beating their sides therewith, they provoke themselves to fight. The Grecians call it Al●●a: and Alciatus maketh this excellent emblem thereof upon wrath.  
Alc 〈…〉 v●teres caudam dixere Leonis▪  
Qud stimulante iras concipit ille graves▪  
Lutea quum surgit bilis crudescit, & atro▪  
Felle dolour, furias excitat indomita●.  
The nether part of his tail is full of hairs and gristles; and some are of opinion, that there is therein a little sting wherewithal the Lion pricketh itself, but of this more afterwards.  
The bones of Lions have no marrow in them▪ or else it is so small that it seemeth nothing: therefore 
Aelianus. Aristotle.  they are the more strong, solid, and greater than any other beast of their stature, and the males have ever more harder bones than the female, for by striking them together you may beget fire, as by the percussion of Flints; and the like may be said of other beasts that live upon flesh, yet are some of the bones hollow. The legs of a Lion are very strong and full of Nerves, and in stead of an ankle-bone it hath a crooked thing in his pastern, such as children use to make for sport, and so also hath the Lynx.  
His forefeet have five distinct toes or claws on each foot, and the hinder feet but four. His claws 
Pliny. Cardanus▪  are crooked, and exceeding hard, and this seemeth a little miracle in nature, that Leopards, Tigers, Panthers, and Lions, do hide their claws within their skin when they go or run, that so they might not be dulled, and never pull them forth except when they are to take or devour their prey: also when they are hunted, with their tails they cover their footsteps with earth, that so they may not 
Solinus.  be bewrayed.  
The Epithets of this beast are many, whereby the authors have expressed their several natures, such are these, the cursed kind of Lions, full of stomach, sharp, bold, greedy, blunket, flesh-eater, Caspian, Cleonean, the Lord and King of the beasts▪ and woods, fierce, wild, hairy, yellow, strong, fretting, teeth-gnashing, Ne 〈…〉 ean, thundering, raging, Getulian, rough, lowering, or wry-faced, impatient, quick, untamed, free, and mad, according to this saying of the Poet;  
Fertur Pr●methe●● insani▪ L●onis  
Vim stomacho opposuiss●●ostro▪  
For as the Eagle is feigned to feed upon the heart of Prom●theus; so also is the Lion the ruler of the heart of man, according to the Astrologians▪ And from hence it cometh that a man is said to bear a stomach when he is angry, and that he should be more subject to anger when he is hungry, then when he is full of meat.  
These also are the Epithets of Lions, wrathful, maned, Lybian, deadly, stout, great, Mas●li 〈…〉, Mauritanian, 
The Epithets of Lions.  Parthian, Phrygian, Molorchaean▪ Carthaginian, preying, ravening, stubborn, snatching, wrinkled, cruel, bloody, terrible, swelling, vast, violent, Marmarican.  
These also are the Epithets of the Lioness, African, ●old, stonyhearted, vengible, cave-lodging, 
The voice of Lions.  fierce, yellow, Getul●an, Hyrcanian, ungentle▪ Lybian, cruel, frowning, and terrible. By all which the nature of this Beast, and several properties thereof, are compendiously expressed in one word.  
The voice of the Lion is called Rugitus, that is, roa●ing, or ●ellowing; according to this Verse of the Poet;  
Tigrides indomita rancan●, rugiuntque Le●n●●▪  
And therefore cometh Rugitus Leonis, the roaring of the Lion. It is called also Gemitus, and Fremitus, as Virgil, Fremit leo ore cruento. And again;  
Hinc exaudiri gemitus, iraeque leonum  
Vincla recusantum, & sera sub nocte rudentum.  
And when the young Lions have gotten a prey, in token thereof they roar like the bleating of a Calf, thereby calling their elders to participate with them. The places of their abode are in the mountains, according to this saying; Leo cacumina montium amat.  
Their sight and their smelling are most excellent, for they sleep with their eyes open, and because of the brightness of their eyes, they cannot endure the light of fire: for fire and fire cannot agree: also their smelling (for which cause they are called Odorati) is very eminent, for if the Lioness have committed adultery with the Leopard, the male discovereth it by the sense of his Nose, and for this cause also they are tamed in Tartary, and are used for hunting Boars, Bears, Hares, Roe-bucks, 
Pa. Venetus.  wild Asses, as also for wild and outlandish Oxen, and they were wont to be carried to hunting, two Lions in a Cart together, and either of them had a little Dog following them.  
There is no beast more vehement than a she or female Lion, for which cause Semiramis the Babylonian 
Aelianus. The estimation of a Lioness, and the general rage of Lions. Aristotle.  tyranness, esteemed not the slaughter of a male Lion or a Libbard; but having gotten a Lioness, above all other she rejoiced therein. A Lion when he eateth is most fierce, and also when he is hungry, but when he is satisfied and filled he layeth aside that savage quality, and showeth himself of a more meek and gentle nature, so that it is less danger to meet with him filled then hungry, for he never devoureth any till famine constraineth him.  
I have heard a story of an Englishman in Barbary which turned Moor, and lived in the King's Court, on a day it was said in his presence that there was a Lion within a little space of the Court, and the place was named where it lodged. The Englishman being more than half drunk, offered to go and kill the Lion hand to hand, and therewithal armed himself with a Musket, Sword and Dagger, and other compliments, and he had also about him a long Knife; so forth went this regenerate English Moor, more like a mad man then an advised Champion to kill this Lion, and when he came to it, he found it a sleep, so that with no peril he might have killed her with his Musket before she saw him: but he like a foolhardy fellow, thought it as little honour to kill a Lion sleeping, as a stout Champion doth to strike his enemy behind the back. Therefore with his Musket top he smote the Lion to awake it, whereat the beast suddenly mounted up, and without any thanks or warning, set his forefeet on this Squire's breast, and with the force of her body overthrew the Champion, and so stood upon him, keeping him down, holding her grim face and bloody teeth over his face and eyes; a sight no doubt that made him wish himself a thousand miles from her, because to all likelihood they should be the grinders of his flesh and bones, and his first executioner to send his cursed soul to the Devil for denying Jesus Christ his Saviour. Yet it fell out otherwise, for the Lion having been lately filled with some liberal prey did not presently fall to eat him, but stood upon him for her own safeguard, and meant so to stand till she was an hungry; during which time, the poor wretch had liberty to gather his wits together, and so at the last, seeing he could have no benefit by his Musket, Sword, or Dagger, and perceiving nothing before him but unavoidable death, thought for the saving of his credit, that he might not die in foolish infamy, to do some exploit upon the Lion whatsoever did betid him; and thereupon seeing the Lion did bestride him, standing over his upper parts, his hands being at some liberty, drew out his long Barbarian knife, and thrust the same twice or thrice into the Lion's flank: which the Lion endured, never hurting the man, but supposing the wounds came some other way, and would not forsake her booty to look about for the means whereby she was harmed. At last finding herself sick, her bowels being cut asunder within her (for in all hot bodies wounds work presently) she departed away from the man above some two yard's distance, and there lay down and died. The wretch being thus delivered from the jaws of death, you must think made no small brags thereof in the Court, notwithstanding, he was more beholding to the good nature of the Lion, which doth not kill to eat except he be hungry, then to his own wit, strength, or valour.  
The Male Lion doth not feed with the female, but either of them apart by themselves. They eat raw flesh, for which cause the Grecians call them Omesteres, Omoboroi, and Omophagoi: the young 
Their food and eating.  ones themselves cannot long be fed with milk, because they are hot and dry; being at liberty they never want meat, and yet they eat nothing but that which they take in hunting, and they 
Albertus.  hunt not but once a day at the most, and eat every second day: whatsoever they leave of their meat, they return not to it again to eat it afterwards, whereof some assigned the cause to 
Avicen.  be in the meat, because they can endure nothing which is unsweet, stale, or stinking; but in my opinion they do it through the pride of their natures, resembling in all things a Princely majesty, and therefore scorn to have one dish twice presented to their own table. But tame Lions being constrained through hunger, will eat dead bodies, and also cakes made of meal and honey, as may appear by that tame Lion which came to Apollonius, and was said to have the soul in it of Amasis' King of Egypt, which story is related by Philostratus in this manner.  
There was (saith he) a certain man which in a leam led up and down a tame Lion like a Dog, whithersoever he would, and the Lion was not only gentle to his leader, but to all other persors that met him; by which means the man got much gains, and therefore visited many Regions and Cities, not sparing to enter into the temples at the time of sacrificing, because he had never shed blood but was clear from slaughter, neither licked up the blood of the Beasts, nor once touched the flesh cut in pieces for the holy Altar, but did eat upon Cakes made with meal and honey; also bread, Gourds, and sod flesh, and now and then at customary times did drink wine. As Apollonius sat in a Temple, he came unto him in more humble manner, lying down at his feet, and looking up into his face, than ever he did to any, as if he had some special supplication unto him, and the people thought he did it for hope of some reward, at the command and for the gain of his Master: At last Apollonius looked upon the Lion, and told the people that the Lion did entreat him to signify unto them what he was, and wherewithal he was possessed; namely that he had in him the soul of a man, that is to say, of Amasis' King of Egypt, who reigned in the Province of Sai. At which words the Lion sighed deeply, and mourned forth a lamentable roaring, gnashing his teeth together, and crying with abundance of tears; whereat Apollonius stroked the Beast, and made much of him, telling the people that his opinion was, forasmuch as the soul of a King had entered into such a kingly Beast, he judged it altogether unfit that the Beast should go about and beg his living, and therefore they should do well to send him to Leontopolis, there to be nourished in the Temple. The Egyptians agreed thereunto, and made sacrifice to Amasis, adorning the Beast with Chains, Bracelets, and branches, so sending him to the inner Egypt, the Priests singing before him all the way, their idolatrous Hymns and Anthems; but of the transfiguration of men into Lions, we shall say more afterward, only this story I rehearsed in this place to show the food of tame and enclosed Lions.  
The substance of such transfigurations, I hold to be either Poetical, or else Diabolical. The food therefore of Lions is most commonly of meek and gentle Beasts, for they will not eat Wolves or Bears, or such Beasts as live upon ravening, because they beget in them melancholy: they eat their meat very greedily, and devour many things whole without chewing, but then they fast afterwards two or three days together, never eating until the former be digested; but when they fast, that day they drink, and the next day they eat, for they seldom eat and drink both in one day: and if any stick in his stomach which he cannot digest, because it is overcharged, then doth he thrust down 
Aelianus. Philes.  his nails into his throat, and by straining his stomach pulleth it out again; the self same thing he doth when he is hunted upon a full belly: And also it must not be forgotten that although he come not twice to one carcase, yet having eaten his belly full, at his departure by a wilful breathing upon the residue, he so corrupteth it, that never after any beast will taste thereof: for so great is the poison of his breath, that it putrifieth the flesh, and also in his own body after it is suddenly 
Solinus.  ripped up, the entrails stink abominably. The reasons whereof I take to be their great voracity which cannot but corrupt in their stomach, and also the seldom emptying of their belly, for they 
Pliny. Aristotle.  utter their excrements not above once in three days, and then also it is exceeding dry like a Dogs, stinking abominably, and sending forth much wind: and because their urine smelleth strongly, which also they render like a Dog holding up one of their legs: They never make water, but first of all they smell to the tree, I mean the male Lion. They fall upon some creatures for desire of meat, and especially when they are old, and not able to hunt they go to Towns and Villages, to the stables of Oxen; and folds of sheep, and sometimes to men and devour them, wherefore they never eat herbs but when they are sick.  
Polybius affirmeth that he saw them besiege and compass about many Cities of afric, and therefore the people took and hanged them up upon crosses and gallows by the high ways to the terror of others. Wherefore as they excel in strength and courage, so also they do in cruelty, 
The cruelty of Lions. Leo Afer. Philes. Herodotus.  cattle, carrying some alive to their young ones, killing five or six at one time, and whatsoever they lay hold on, they carry it away in their mouth, although it be as big as a Camel; for they love Camels flesh exceedingly.  
And therefore the Lions that set upon the Camels of Xerxes, neither meddled with the Men, Oxen, nor victuals, but only the Camels: so that it seemeth no meat is so acceptable unto them.  
They hate above measure the wild Asses, and hunt and kill them, according to the saying of 
The hatred of Lions and their several enemies.  the Wiseman, Leonum venatio onager; the wild Ass is the game of Lions, Ecclus. 13. They hate also the Thoes, and fight with them for their meat, because both of them live upon flesh, of whom Gratius writeth;  
Thoes commissos (clarissima sama) Leones  
Et subiere aftu, & parvis domaere lacertis.  
They eat also Apes, but more for Physic then for nourishment. They set upon Oxen, using their own strength very prudently, for when they come to a stall or herd, they terrify all, that they may take one. They eat also young Elephants, as we have showed before in the story of Elephants: 
Aelianus.  and so terrible is the roaring of the Lion, that he terrifieth all other Beasts, but being at his prey, it is said he maketh a circle with his tail, either in the snow, or in the dust, and that all Beasts included within the compass of that circle, when they come into it presently know it, and dare not for their 〈…〉 ve pass over it (believe this who that list.)  
It is also said, that when the Beasts do hear his voice, all of them do keep their standing and 
Ambrose.  dare not stir a foot; which assertion wanteth not good reason, for by terror and dread they stand amazed. And the writer of the Gloss upon the Prophet Amos, upon these words of the Prophet, Nunquid rugiet Leo in saliu, nisi habuerit praedam? Will the Lion roar except he have a prey? Leo (saith he) cum famem patitur, si videt praedam dat rugitum, quo audito ferae stant fixo gradu stupefacte: that is to say, the Lion when he is hungry and seeth his prey roareth, and then all the wild Beasts stand still amazed.  
They drink but little, and also seldom, as we have said already, and therefore Gyrus praising good Soldiers in Xenophon, useth these words, Vos famem habetis pro opsenio, & hydroposian de raon 
The drink of Lions.  teon Leontoon pherete; that is to say, hunger is your shambles, and you are more patient of thirst then Lions, although you drink water. Notwithstanding this great valiancy of Lions, yet have they 
The terrors of Lions and means whereby they perish.  their terrors, enemies, and calamities, not only by Men, but also by Beasts, over whom they claim a sovereignty. We have showed already in the story of Dogs, that the great Dogs in India and Hireania, do kill Lions, and forsake other Beasts to combat with them. There is a Tiger also called Lauzani, which in many places is twice as big as a Lion, that killeth them, and despiseth the huge quantity of Elephants. Martial also writeth, that he saw a tame Tiger devour a wild Lion. A Serpent, a Snake doth easily kill a Lion, whereof Ambrose writeth very elegantly; Eximia Leonis pulcritudo per comantes cervicis toros excutitur, cum subito a serpent os pectore tenus attollitur, itaque Coluber cervum fugit sed Leonem interficit. The splendent beauty of a Lion in his long curled mane is quickly abated and allayed when the Serpent doth but lift up his head to his breast; for such is the ordinance of God, that the Snake which runneth from a fearful Hart, should without all fear kill a courageous Lion; and the writer of S. Maro 〈…〉 life, Alla O men dracon, etc. How much more will he fear a great Dragon, against whom he hath not power to lift up his tail? And Aristotle writeth that the Lion is afraid of the Swine; and Rasis affirmeth as much of the Mouse.  
The Cock also both seen and heard for his voice and comb, is a terror to the Lion and Basilisk, and the Lion runneth from him when he seeth him, especially from a white Cock; and the 
Pliny. Ambrose.  reason hereof, is because they are both partakers of the Sun's qualities in a high degree, and therefore the greater body feareth the lesser, because there is a more eminent and predominant sunny property 
Animalia solaria.  in the Cock, then in the Lion.  
Lucretius describeth this terror notably, affirming that in the morning when the Cock croweth the Lions betake themselves to flight, because there are certain seeds in the body of Cocks, which when they are sent and appear to the eyes of Lions, they vex their puples and apples, and make them against nature become gentle and quiet; the Verses are these;  
Quinetiam gallum nocte explaudentibus alis  
Auroram clara consuetam voce vocare,  
Quem nequeunt rapidi contra constare Leones  
Inque tueri: ita continuo meminere fugai.  
Nimirum quia sunt gallorum in corpore quedam  
Semina; quae quum 〈◊〉 〈…〉 〈◊〉  
Pupillas intersodiunt, acremque delorem  
Praebent, ut nequeant contra durare serocer.  
We have spoken already of the Leontophonus how she rendereth a urine which porsoneth the Lion; the noises of wheels and chariots do also terrify them, according to the saying of Seneta, Leoni povida sunt ad 〈…〉 vissimos strepitus pectora. The high stomach of a Lion is afraid of a little strange noise. Anthologius hath an excellent Epigram of one of Cybel's Priests, who travelling in the mountans by reason of frost, cold, and snow, was driven into a Lion's den, and at night when the Lion returned, he scared him away by the sound of a Bell. The like also shall be afterwards declared of Wolves in their story.  
They are also afraid of fire, Ardentesque faces, quas quamvia savids horret; For as they are inwardly filled with natural fire (for which cause by the Egyptians they were dedicated to Vulcan) so are they the more afraid of all outward fire, and so suspicious is he of his welfare, that if he tread upon the rind or bark of Oak or the leaves of Osyer, he trembleth and standeth amazed. And 
Aelianus.  Democritus affirmeth that there is a certain herb growing no where but in Armenia and Cappadocta which being laid to a Lion, maketh him to fall presently upon his back and he upward without stirring, and gaping with the whole breadth of his mouth, the reason whereof (Pliny faith) is because it cannot be bruised. 
Pliny.   
There is no Beast more desirous of copulation than a Lioness, and for this cause the males oftentimes fall forth, for sometimes eight, ten, or twelve males follow one Lioness, like so many Dogs 
Leo Afer. Their lust of copulation.  one salt Bitch: for indeed their natural constitution is so not, that at all times of the year both sex's desire copulation, although Aristotle seemeth to be against it, because they bring forth only in the spring.  
The Lioness (as we have showed already) committeth adultery by lying with the Libbard, for which thing she is punished by her male if she wash not herself before she come at him; but when 
The adultery of Lionesses. Pliny. Apollonius.  she is ready to be delivered, she flieth to the lodgings of the Leopard's, and there among them 〈◊〉 death her young ones, (which for the most part are males) for if the male Lion find them, he knoxeth them and destroyeth them, as a bastard and adultenous issue, and when she goeth to give them suck she saigneth as though she went to hunting.  
By the copulation of a Lioness and an Hyaena is the Ethiopian Crocuta brought forth. The Arcadian 
Ponux. Caelius.  Dogs, called Leontomiges, were also generated betwixt Dogs and Lions. In all her life long she beareth but once, and that but one at a time, as Aesop seemeth to set down in that fable, where he expresseth that contention between the Lioness and the Fox, about the generosity of their young ones: the Fox objecteth to the Lioness, that she bringeth forth but one whelp at a time, but he on the contrary begetteth many cubs, wherein he taketh great delight; unto whom the Lioness maketh this answer: Parere se quidem unum sed Leonem; that is to say, she bringeth forth indeed but one, yet that one is a Lion; for one Lion is better than a thousand Foxes, and true generosity consisteth not in popularity, or multitude, but in the gifts of the mind joined with honourable descent. The Lionesses of Syria bear five times in their life; at the first time five, afterwards but one, and lastly they remain barren. Herodotus speaking of other Lions, saith, they never bear but one, and that only once, whereof he giveth this reason, that when the whelp beginneth to stir in his Dam's belly, the length of his claws pierce through her matrix, and so growing greater and greater, by often turning leaveth nothing whole; so that when the time of littering cometh she casteth forth her whelp and her womb both together, after which time she can never bear more: but I hold this for a fable, because Homer, Pliny, Oppianus, Solinus, Philes, and Aelianus affirm otherwise contrary, and besides experience showeth the contrary.  
When Apollonius traveled from Babylon by the way they saw a Lioness that was killed by hunters the Beast was of a wonderful bigness, such a one as was never seen: about her was a great cry of the Hunters, and of other neighbours: which had flocked thither to see the monster, not wondering so much at her quantity, as that by opening of her belly, they found within her eight whelps, whereat Apollonius wondering a little, told his companions that they-travelling now into India should be a year and eight months in their journey; for the one Lion signified by his skill 
Philostratus.  one year, and the eight young ones eight months. The truth is that a Lion beareth never above thrice, that is to say, six at the first, and at the most afterwards two at a time, and lastly but one, because that one proveth greater, and fuller of stomach, than the other before him; wherefore nature having in that accomplished her perfection, giveth over to bring forth any more. Within two months after the Lioness hath conceived the whelps are perfected in her womb, and at six months are brought forth blind, weak, and (some are of opinion) without life, which so do remain three days together, until by the roaring of the male their father, and by breathing in their face 
Physiologus.  they be quickened, which also he goeth about to establish by reason; but they are not worth the relating. Isidorus on the other side declareth that for three days and three nights after their littering, they do nothing but sleep, and at last are awaked by the roaring of their father: so that it should seem without controversy, they are senseless for a certain space after their whelping: At two month's old they begin to run and walk. They say also that the fortitude, wrath, and boldness of Lions, is conspicuous by their heat, the young one containeth much humidity contrived unto him by the temperament of his kind, which afterwards by the dryness and calidity of his complexion groweth viscous and slimy like birdlime, and through the help of the animal spirits prevaileth especially about his brain, whereby the nerves are so stopped, and the spirits excluded, that all his power is not able to move him, until his parents partly by breathing into his face, and partly by bellowing, drive away from his brain that viscous humour; these are the words of Physiologus, whereby he goeth about to establish his opinion; but herein I leave every man to his own judgement, in the mean season admiring the wonderful wisdom of God, which hath so ordered the several natures of his creatures, that whereas the little Partridge can run so soon as it is out of the shell; and the duckling the first day swim in the water with his dam, yet the harmful Lions, Bears, Tigers, and their whelps are not able to see, stand or go, for many months; whereby they are exposed to destruction when they are young, which live upon destruction when they are old: so that in infancy, God clotheth the weaker with more honour.  
There is no creature that loveth her young ones better then the Lioness, for both shepherds, and hunters, frequenting the mountains, do oftentimes see how irefully she fighteth in their defence, receiving the wounds of many Darts, and the strokes of many stones, the one opening her bleeding body, and the other pressing the blood out of the wounds, standing invincible, never yielding till death, yea death itself were nothing unto her, so that her young ones might never be taken out of her Den; for which cause Homer compareth Ajax to a Lioness, fight in the defence of the 
Aelianus. Endemus.  carcase of Patroclus. It is also reported, that the male will lead abroad the young ones, but it is not likely, that the Lion which refuseth to accompany his female in hunting, will so much abase his noble spirit, as to undergo the Lionesses duty in leading abroad the young ones. In Pangius a mountain of Thracia, there was a Lioness which had whelps in her den, the which den was observed 
Gillius.  by a Bear, the which Bear on a day finding the den unfortified, both by the absence of the Lion and the Lioness, entered into the same and slew the Lion's whelps, afterward went away, and fearing a revenge, for her better security against the Lion's rage, climbed up into a tree, and there sat as in a sure castle of defence: at length the Lion and the Lioness returned both home, and finding their little ones dead in their own blood, according to natural affection fell both exceeding sorrowful, to see them so slaughtered whom they both loved; but smelling out by the foot the murderer, followed with rage up and down until they came to the tree whereinto the Bear was ascended, and seeing her, looked both of them ghastly upon her, oftentimes assaying to get into the tree, but all in vain, for nature which adorned them with singular strength and nimbleness, yet had not endued them with power of climbing, so that the tree hindering them from revenge, gave unto them further occasion of mourning, and unto the Bear to rejoice at her own cruelty, and deride their sorrow.  
Then the male forsook the female, leaving her to watch the tree, and he like a mournful father for the loss of his children, wandered up and down the mountain making great moan and sorrow, till at the last he saw a Carpenter hewing wood, who seeing the Lion coming towards him let fall his Axe for fear, but the Lion came very lovingly towards him, fawning gently upon his breast with his forefeet, and licking his face with his tongue; which gentleness of the Lion the man perceiving; he was much astonished, and being more and more embraced, and fawned on by the Lion, he followed him, leaving his Axe behind him which he had let fall, which the Lion perceiving went back, and made signs with his foot to the Carpenter that he should take it up: but the Lion perceiving that the man did not understand his signs, he brought it himself in his mouth and delivered it unto him, and so led him into his cave, where the young whelps lay all imbrued in their own blood, and then led him where the Lioness did watch the Bear, she therefore seeing them both coming, as one that knew her husband's purpose, did signify unto the man that he should consider of the miserable slaughter of her young whelps, and showing him by signs, that he should look up into the tree where the Bear was, which when the man saw, he conjectured that the Bear had done some grievous injury unto them; he therefore took his Axe and hewed down the tree by the roots, which being so cut, the Bear tumbled down headlong, which 
Aelianus.  the two furious Beasts seeing, they toar her all to pieces: And afterwards the Lion conducted the man unto the place and work where he first met him, and there left him, without doing the least violence or harm unto him.  
Neither do the old Lions love their young ones in vain and without thanks or recompense, for in 
The recompense of young Lions to the old. Tzelzes.  their old age they requite it again, then do the young ones both defend them from the annoyances of enemies, and also maintain and feed them by their own labour; for they take them forth to hunting, and when as their decrepit and withered estate is not able to follow the game, the younger pursueth and taketh it for him: having obtained it, roareth mightily like the voice of some warning piece, to signify unto his elder that he should come on to dinner, and if he delay, he goeth to seek him where he left him, or else carrieth the prey unto him: at the sight whereof, in gratulation of natural kindness, and also for joy of good success, the old one first licketh and kisseth the younger, and afterward enjoy the booty in common betwixt them.  
Admirable is the disposition of Lions, both in their courage, society and love, for they love 
Aristotle. Albertus. The love of Lions to their benefactors. The nature of their revenge. Pliny. Solinus.  their nourishers and other men with whom they are conversant: they are neither fraudulent nor suspicious, they never look awry or squint, and by their good wills they would never be looked upon.  
Their clemency in that fierce and angry nature is also worthy commendation, and to be wondered at in such Beasts, for if one prostrate himself unto them as it were in petition for his life, they often spare, except in extremity of famine; and likewise they seldom destroy women or children: and if they see women, children, and men together, they take the men which are strongest, and refuse the other as weaklings and unworthy their honour; and if they fortune to be harmed by a Dart or stone by any man, according to the quality of the hurt, they frame their revenge; for if it wound not, they only terrify the hunter, but if it pinch them further, and draw blood, they increase their punishment.  
There is an excellent story of a Soldier in Arabia, who among other his colleagues, road abroad on geldings to see some wild Lions: now geldings are so fearful by nature, that where they conceive any fear, no wit or force of man is able by spur and rod to make him to come near the thing it feareth, but those which are not gelded are more bold and courageous, and are not at all afraid of Lions, but will fight and combat with them. As they road they saw three Lions together, one of the Soldiers seeing one of them stray and run away from his fellows, cast a Dart at him, which fell on the ground near the Lion's head, whereat the Beast stood still a little and paused, and afterward went forward to his fellows. At last the Soldier road betwixt him and his fellows which were gone before, and run at his head with a spear, but miss it, and fell from his Horse to the earth, than the Lion came unto him and took his head in his mouth, which was armed with a Helmet, and pressing it a little did wound him, taking of him no more revenge, than might requite the wrong received, but not the wrong intended; for generally they hurt no more than they are harmed.  
There is an obscure Author that attributeth such mercy and clemency to a Beast which he calleth Melosus, for he persecuteth with violence and open mouth stout men, and all whom he is able to resist, but yet is afraid of the crying of children. It is probable that he mistaketh it for the Lion, for besides him, I have not read of any Beast that spareth young children. Solinus affirmeth that many Captives having been set at liberty, have met with Lions as they returned home, weak, ragged, sick, and disarmed, safely without receiving any harm or violence.  
And in Lybia the people believe that they understand the petitions and entreat of them that speak to them for their lives; for there was a certain Captive woman coming home again into Getulia her native Country through many woods, was set upon by many Lions, against whom she used no other weapon but only threatenings and fair words, falling down on her knees unto them beseeching them to spare her life, telling them that she was a stranger, a captive, a wanderer, a weak, a lean and lost woman, and therefore not worthy to be devoured by such courageous and 
Pliny. Solinus.  generous Beasts as they: at which words they spáred her, which thing she confessed after her safe return: the name of this woman was called Juba. Although about this matter there be sundry opinions of men, some making question whether it be true, that the Lion will spare a prostrate suppliant, making confession unto him that he is overcome; yet the Romans did so generally believe it, that they caused to be inscribed so much upon the gates of the great Roman Palace in these two Verses;  
Iratus recolas; quam nobilis ira leonis;  
In sibi prostratos, se negat esse feram. 
Textor.   
It is reported also, that if a Man and another Beast be offered at one time to a Lion to take his 
Albertus.  choice whether of both he will devour, he spareth the Man and killeth the other Beast. These Lions are not only thus naturally affected, but are enforced thereunto by chance and accidental harms; as may appear by these examples following; Mentor the Syracusian as he traveled in Syria met with a Lion, that at his first sight fell prostrate unto him, rolling himself upon the earth like some distressed creature, whereat the man was much amazed, and not understanding the meaning of this Beast, he endeavoured to run away; the beast still overtook him, and met him in the face, licking his footsteps like a flatterer, showed him his heel, wherein he did perceive a certain swelling, whereat he took a good heart, going unto the Lion, took him by the leg, and seeing a splint sticking therein, he pulled it forth, so delivering the Beast from pain; for the memory of this fact, the picture of the man and the Lion were both pictured together in Syracusis, until Pliny's time as he reporteth. The like story is reported of Elpis, the Samian, who coming into afric by ship, and there going a shore, had not walked very far on the Land, but he met with a gaping Lion, at which being greatly amazed, lie climbed up into a tree, forasmuch as there was no hope of any other flight, and prayed unto Bacchus (who in that Country is esteemed as chief of the Gods) to defend him, as he thought, from the jaws of death; but the Lion seeing him to climb into the tree stood still, laid himself down at the root thereof, destring him in a manner, by his heavy roaring, to take pity upon him, gaping with his mouth and showing him a bone sticking in his teeth, which through greediness he swallowed, which did so pain him that he could eat nothing; at the last the, man perceiving his mind (moved by a miracle) said aside all fear, and came down to the dumb speaking distressed Lion, and eased him of that misery: which being performed, 
Pliny.  he not only showed himself thankful for the present time, but like the best natured honest man, never forsook shore, but once a day came to show himself to the man his helper, during the time that they abode in those quarters; and therefore Elpis did afterward dedicate a Temple unto Bacchus in remembrance thereof. And this seemeth to me most wonderful, that Lions should know the virtue of men's curing hands above other creatures, and also come unto them against nature and kind, but so much is the force of evil and pain, that it altereth all courses of savage minds and creatures.  
When Androcles a servant run away from a Senator of Rome, because he had committed some offence 
Aelianus. Gellius.  (but what his offence was I know not) and came into Africa, leaving the Cities and places inhabited to come into a desert region: Afterwards when Androcles had obtained a Master being Consul of that Province of Asrico, he was compelled by daily stripes to run away, that his sides 
A notable story of a Lion.  might be free from the blows of his Master, and went into the solidary places of the fields, and the sands of the wilderness; and if he should happen to stand in need of meat; he did purpose to end his life by some means or other; and there he was so schortched with the heat of the Sun, that at last finding out a cave, he did cover himself from the heat of it therein; and this cave was a Lion's den. But after that the Lion had returned from hunting, (being very much pained by reason of a thorn which was fastened in the bottom of his foot) he uttered forth such great lamentation & pitiful roar, by reason of his wound, as that is should seem, he did want some body to make his moan unto for remedy; at last coming to his cave, and finding a young man hid therein, he gently looked 
Gellius.  upon him, and began as it were to flatter him and offered him his foot, and did as well as he could pray him to pull out the piece of splint which was there fastened: But the man at the first was very sore afraid of him, and made no other reckoming but of death: but after that he saw such a huge savage beast so meek and gentle began to think with himself, that surely there was some sore on the bottom of the Beast, because he lifted up his foot so unto him and then taking courage unto him, lifted up the Lion's foot and found in the bottom of it a great piece of splint, which he plucked forth, and so by that means onsed the Lion of his pains, and pressed forth the matter which was in the wound, and did very curiously without any great fear throughly dry it, and wipe away the blood: the lion being cased of his pain, laid himself down to rest, putting his foot into the hands of Androcles.  
With the which cure the Lion being very well pleased, because he handled him so courteously and friendly not only gave him for a recompense his life, but also went daily abroad to forage and brought home the fattest of his prey. Androcles whom all this while (even for the space of three years) he kept familiarly, without any note of truly or evil nature in his den, and there the Man and the Beast lived mutually at one commons, the man roasting his meat in the hot Sun, and the Lion eating his part raw, according to kind. When he had thus lived by the space of three years, and grew weary of such habitation, life, and society, he bethought himself of some means to depart; and therefore when the Lion was gone abroad to hunting, the man took his journey away from that hospitality, and after he had traveled three days (wandering up and down) he was apprehended by the legionary Soldiers; to whom he told his long life and habitation with the Lion, and how he ran away from his Master a Senator of Rome; which when they understood, they also sent him home again to Rome to the Senator.  
And being received by his master, he was guilty of so great and foul faults, that he was condemned to death, and the manner of his death was, to be torn in pieces of Wild beasts. Now there were at Rome in those days many great, fearful, cruel, and ravening beasts, and among them many Lions: it fortuned also that shortly after the taking of the man, the aforesaid Lybian Lion with whom he lived long, seeking abroad for his companion and man-friend, was taken and brought to Rome, and there put among the residue, who was the most fierce, grim, fearful, and savage, above all other in the company, and the eyes of men were more fastened upon him then all other beside. When Androcles was brought forth to his execution, and cast in among these savage beasts, this Lion at the first sight looking steadfastly upon him, stood still a little, and then came toward him softly, and gently, smelling to him like a Dog, and wagging his tail: the poor examinate and forlorn man, not looking for any thing but present death, trembled and was scarce able to stand upright in the presence of such a beast; not once thinking upon the Lion that had nourished him so long, but the Beast Accepti beneficii memore mindful of former friendship, licked gently his hands and legs, and so went round about him touching his body, and so the man began to know him, and both of them to congratulate each other in that their imprisoned occurrence, and to signify to all the beholders their former acquaintance and conversation, the man by stroking and kissing the Lion, and the Lion by falling down prostrate at the man's feet.  
In the mean time a Pardall came with open mouth to devour the man, but the Lion rose up against her, and defended his old friend, and she being instant, the Lion toar her in pieces, to the great admiration of the beholders, as it could not otherwise choose. Then Caesar which had caused those 
Gillius.  spectacles, sent for the man, and asked him the cause of that so rare and prodigious an event, who incontinently told him the story before expressed. The rumour whereof was quickly spread abroad among the people, and tables of writing were made of the whole matter, and finally all men agreed that it was fit that both the man and the Lion should be pardoned and restored to liberty: and afterward (saith Appion) all the people and beholders of that comedy were ●suters to the Senate for the accomplishment thereof, and so the man was pardoned, and the Lion was given unto him for 
Appion.  a reward or suffrage, who led him up and down the streets in a learn or slip; Androcles receiving money, and the Lion adorned with flowers and garlands, and all men that saw or met them said, Hic est Leo hospes hominis, hic est homo medicus leonis: Here goeth the Lion which was this Man's Host, and here is the man which was this Lion's Physician.  
Seneca also in his book De beneficiio, out of Gellius writeth so much of another Lion: and indeed there is no man or other Beast more fixed and constant in their love and friendship, or more ready to revenge the breach of amity and kindness, then is a Lion; as appear by this story of 
A story of the justice of Lions.  Eudemus, who writeth of a certain young man, that he nourished together many years a Dog, a Bear and a Lion, who lived in perfect peace and concord without breach, snarling, or appearance of anger. On a day as the Bear and Dog played together and biting one another gently, it happened that the Dog fastened his teeth (in sport) deeper than the Bear could digest, and therefore presently he fell upon him, and with his claws toar out the soft part of his belly, whereof he presently died: the Lion sitting by, and seeing this cruelty, and breach of love, amity, and concord among them that had so long lived together, fell to be inflamedito revenge that perfidy, and like a true king of Beasts, measured the same measure to the Bear as he had done to the Dog, and served him with the same sauce, tearing him instantly in pieces.  
There is also in the lise of S. Jerome, a story of a Lion that was cured by him, as you have read before 
Aelianus.  the Lion was by Elpis, and that the Beast in gratitude of that good turn, did ever afterward follow the Ass which brought him home his carriage and provision through the woods; till at last the Lion being asleep, the Ass was stolen away, for sorrow whereof, the Lion put himself in the Ass' stead, to bear burdens as he did; within short time after he found out the Ass in the thiefs stable, and brought him home again; but I am of Erasmus mind concerning this story, that the Author 
Textor.  thereof took upon him to write wonders and not truth.  
The Kings of Egypt and Syria did keep tame Lions, to accompany them into their wars, which were 
Diodorus.  led about their own bodies for their guard and custody, against all peril and invasion.  
It is also very pertinent to this place, to express the clemency of these Beasts towards the Martin 
The clemency of Lions in sparing men.  and servants of Jesus Christ, both men and women, that so we may observe the performance and accomplishment of that Prophecy, Psal. 91. They should walk upon the Asp, and the Cockatrice, and softly tread upon the Lion and the Dragon: This we are not to attribute to the nature of Lions, but rather to the overruling hand of our and their Creator, who in remembrance of his o 〈…〉 promise, and advancement of his own glory, stoppeth the mouth of Lions, and restraineth all violence both of living creatures and elements; yet I will not impose any necessity of believing these stories upon the Reader, for I myself report them not for truth, but because they are written. When S. Anthony went about to make a grave for the interring of the carcase of Paul the first Anaccorite, 
Textor.  and wanted a shovel or spade to turn up the earth, there came two Lions, and with their claws opened the earth so wide and deep, that they performed therein the office of a good grave-maker. The Prophet Daniel was cast unto the Lions, to whom (according to the Babylonian story) was given for their diet every day, two condemned men, and two sheep, and yet by power of the Almighty whom he served, the Angel of the Lord came down and stopped the Lion's mouths, so that in extremity of hunger, they never so much as made force at him, but sat quietly at his feet like so many little Dogs; by which means he escaped all peril and torments of death. Eleutherius being cast to the Lions at the command of Adrian the Emperor, and Prisca a Noble Virgin, at the command of Claudius Caesar, both of them in their several times, tamed the untamed Beasts and escaped death.  
Macarius being in the Wilderness or Mountains, it fortuned a Lioness had a den near unto his cell, wherein she had long nourished blind whelps, to whom the holy man (as it is reported) gave the use of their eye and sight; the Lioness requited the same with such gratification as lay in her power, for she brought him very many sheepskins to cloth and cover him. Primus, and Foelicianus, Thracus, Vitus, Modestus, and Crescentia, all Martyrs, being cast unto Lions received no harm by them at all, but the beasts lay down at their feet, and became came, gentle, and meek, not like themselves, but rather like Doves. When a Bear and a Lion fell upon Tecla the Virgin, a Martyr, a Lioness came and fought eagerly in her defence against them both. When Martina, the daughter of a Consul could not be terrified or drawn from the Christian faith by any imprisonment, chains, or stripes, nor alured by any fair words to sacrifice to Apollo, there was a Lion brought forth to her, at the commandment of Alexander the Emperor, to destroy her; who assoon as he saw her, he lay down at her feet wagging his tail, and fawning in a loving and fearful manner, as if he had been more in love with her presence, then desirous to lift up one of his hairs against her. The like may be said of Daria, a Virgin, in the days of Numerian the Emperor, who was defended by a Lioness; but I spare to blot much paper with the recital of those things (which if they be true) yet the Author's purpose in their allegation is most profane, unlawful and wicked, because he thereby goeth about to establish miracles in Saints, which are loan agone ceased in the Church of God.  
Some Martyrs also have been devoured by Lions, as Ignatius Bishop of Autioch, Satyrus and Perpetua, he under Trajan the Emperor, and they under Valerian and Galienus. In holy Scripture 
Men devoured by Lions.  there is mention made of many men killed by Lions. First of all it is memorable of a Prophet, 1 King. 13. that was sent by the Almighty unto Jereboam, to cry out against the Altar at Bathol, and him that erected that Altar, with charge, that he should neither eat nor drink in that place.  
Afterward an old Prophet which dwelled in that place hearing thereof, came unto the Prophet, and told him that God had commanded him to go after him, and fetch him back again to his house to eat and drink; wherewithal being deceived; he came back with him contrary to the commandment of the Lord given to himself: whereupon as they sat at meat, the Prophet that beguiled him, had a charge from God to prophesy against him, and so he did: afterward as he went homeward a Lion met him and killed him, and stood by the corpse, and his Ass, not eating of them till the old Prophet came and took him away to bury him.  
In the twentieth chapter of the same Book of Kings, there is another story of a Prophet, which as he went by the way he met with a man, and ●ade him in the name of the Lord, to wound and smite him, but he would not, preferring pity before the service of the Lord: Well (said the Prophet unto him) seeing thou refusest to obey the voice of the Lord, Behold as soon as th●● art departed, a Lion shall meet thee and destroy thee: and so it came to pass; for being out of the presence of the Prophet, a jaon met him and tore him in pieces.  
The Idolatrous people that were placed at Jerusalem by the King of Babel, were destroyed by Lions; and unto these examples of God his judgements, I will add other out of humane stories. Paphages a King of Ambracia, meeting a Lionese leading her whelps, was suddenly set upon by her and torn in pieces, upon whom Ovid made these verses:  
Foeta tibi occurrat patrio popularis in arvo,  
Sitque Paphageae causa leaena necis.  
Hyas the brother of Hyadeses, was also slain by a Lioness. The people called Ambraciotae in afric, do most religiously worship a Lioness; because a notable Tyrant which did opprese them was slain by 
Aelianus.  such an one. There is a Mountain near the River Indus (called Lnaus) of a Shepherd so named, which in that Mountain did most superstitiously worship the Moon, and contemned all other Gods, 
Plutarch.  his sacrifices were performed in the night season; at length (saith the Author) the Gods b 〈…〉 angry with him, sent unto him a couple of Lions who tore him in pieces, leaving no monument behind but the name of the Mountain for the accident of his cruel death. The Inhabitans of that Mountain wear in their ears a certain rich stone (called 〈◊〉) which is very black, and bred no where else but in that place.  
There is a known story of the two Babylonian lovers, Pyramus and Th' 〈…〉, who in the night time had covenanted to meet at a Fountain new the sepulchre of Ninus, and T 〈…〉 coming thither first, as she ●ate by the Fountain, a Lioness being thirsty, came thither to drink water, (after the slaughter of an Ox:) at sight whereof, Thisbe ran away and let fall her mantle, which the Lioness finding tore it in pieces with her bloody teeth. Afterward came Pyramus, and seeing her mantle all bloody and torn asunder, suspecting that she that loved him, being before him at the appointed place had been killed by some wild beast, very inconsiderately drew forth his sword, and thrust the same through his own body, and being scarce dead, Thisbe came again, and seeing her lover lie in that distress, as one love, one cause, one affection had drawn them into one place, and there one fear had wrought one of their destructions, she also sacrificed herself upon the point of one and the same sword.  
There was also in Scythia a cruel Tyrant (called Therodomas) who was wont to cast men to Lions to be devoured of them, and for that cause did nourish privately many Lions: unto this cruelty did Ovid allude, saying:  
Therodomantaeos ut qui sensere Leones.  
And again:  
Non tibi Therodomas crudusque vocabitur Atreus.  
Unto this discourse of the bloodthirsty cruelty of Lions, you may add the puissant glory of them, who bottle in Sacred and profane stories are said to have destroyed Lions. When Samson went 
Men that have overcome Lions.  down to Timnath, it is said, that a young Lion met him roaring to destroy him, but the Spirit of the Lord came upon him, and he tore it in pieces like a Kid; wherein he was a Type of Jesus Christ, who in like sort being set upon by the roaring of the Devil and his members, did with facility (through his divine nature) utterly overthrow the malice of the Devil. Afterward Samson went down to the Philistine woman whom be loved, and returning, found that Bees had entered into the Lion's carcase, and there builded, whereupon he propounded this Riddle; A v●raci exiit cibus, & ex forti egressa est dulced●: Out of the devourer came meat, and out of the strong came sweetness.  
Benaiah the son of Jehoiada one of David's Worthies, did in the Winter time in the snow kill a Lion in a ditch: David himself feeding his father's flock, slew a Lion and a Bear which had robbed him of a Lamb.  
It is reported of Perdiccas (one of the Captains of Alexander) a valiant man, that he went alone into the Den of a Lioness, but not finding her therein, took away her whelps, and brought them forth to the admiration of all me●; for the Lioness both among the Barbarians and Grecians is accounted the strongest and most unresistible beast. In the Northern parts of the World (saith Pausanias') near the monuments of Al●ma● and Hyllus, the sons of Heicules, there was a Lion which slew many people, and at last also Euippus the only son of King Megareus; whereat the King grew so sorrowful and angry, thirsting after revenge, that he promised to the man that could overcome him his daughter, and the succession of his Kingdom: There was a noble and valiant young man called Alcath●s, who undertook the action and killed the Lion, for which thing he obatained both the Wi●e and the Kingdom according to the promise of Megareus, and therefore in thankfulness of so good fortune, he builded there a famous Temple, dedicating it to Diana Agr●t 〈…〉 and Apollo Agreus.  
We have spoken before of Lysimachus, unto whom we may add Polydamas the Scotu 〈…〉 who in all things he took in hand, propounded unto himself the example of Hercules, and did kill a Lion of monstrous stature and bigness, being unarmed, in the Mountain Olympus; as at another time he held a Bull's leg so fast in his hand, that while the Beast strove to lose himself, he left the hoof of his foot behind him. When Hercules was a boy or stripling, he slew the Teumessian Lion in T●umessus a Mountain of Beolia, and pulled off his skin which ever after he wore in stead of a cloak. This Lion is also called a Nemaean Lion, yet some are of opinion that the Nemaean Lion, was another called also the Molorchaean, because having killed the son of Molorchus he persuaded Hercules which did sojourn with him, to take revenge in his stead.  
From whence the Nemaean Sacrifices is performed by the Grecians in remembrance of Hercules, and Lucan maketh mention of this Nemaean Lion in this verse:  
Si saevum premeres Nemeaeum saeva Leonem.  
And upon the den of the Lion was a Temple builded and dedicated to Jupiter Nemaeus▪ V 〈…〉 speaking of the Nemaean Lion, telleth this story thereupon▪ whereas saith he the said Lion could not be killed with any sword, dart, or other sharp instrument, Hercules ●or● him in pieces with his hands without all weapons, and afterward wore his skin in remembrance of that victory: It happened on a day, that as he traveled he met with his friend T 〈…〉, who wanted children, of whom he was entreated that he would make sacrifice to Jupiter for him in that weed or garment, and also intre●● for a son. Hercules yielded, and taking the golden c●ns●r in his hand, made the sacrifice and supplication to Jupiter, that Telamonius might have a son, and as he sacrificed, an Eagle flew over them, which in Greek is called Aetus, wherefore when Hercules saw the same, he charged Tell 〈…〉 that his son should be called A 〈…〉 os; that is, an Eagle: and so he was, but afterward he was called Aiax, and wore continually that Lion's skin which was given him by Hercules: and therefore he could not be wounded: But I take this to be but a fable: rather this was the truth; Aiax was a valiant soldier, and so warily carried himself in many battles, that he never received wound, but at last he flew himself with his own sword, thrusting it through his neck; and for this cause it was fabled, that he never could be wounded, by a virtue (as was imagined) conferred on him from Hercules. Ovid hath a witty fiction of one Phyllius, who fell so deeply in love with a little boy, that at his pleasure he took many wild Beasts, Birds, and Lions, and tamed them to the delight of his Amasius: at length the insatiable Boy required him to do the like by a Bull, which he had overcome, but Phyllius denying that request, they Boy presently cast himself down from a Rock, and was afterward turned into a Swan; by which the Poet declareth, the unmerciful regard which wretchless and childish minds bear towards the greatest labours and deserts of the best men; and that in such society a man is no longer beloved, than he giveth; also the denial of one small request cannot be endured, although a thousand good turns have gone before it; wherefore such minds may well be transfused into Swans, which forsake their owners and breeders, going and swimming far from their first and proper habitation.  
Having but mentioned such a story, it is not exorbitant to add in one word other fictions of Metamorphosing, 
Men transfigured into Lions according to Poets and fictions.  and transfiguring men into Lions, which we promised in the former discourse of Amasis and Apollonius, when I discoursed of the food of Lions.  
And first of all, it is not unproper to remember the caution of Timaeus the Pythagoraean, who affirmeth, that the mutation of men into beasts, is but a fiction brought in for the terror of wicked men, who seeing they cannot be restrained from vice, for the love of well doing, they may be deterred for the fear of punishment, which is meant by such beastly transfigurations.  
And this thing is thought to be most consonant to the opinion of Plato, for in consideration of the 
Olympiodorus.  habit, and not of the kind; a good housekeeper, and charitable nourishing man, is said to be transmuted into a tree: He which liveth by catching and snatching, to serve his own concupiscence, into a Kite; he which for love of military discipline and Martial affairs, into a Lion; he that was a Tyrant and a devourer of men, into a Dragon: and Empedocles also said, that if a man depart this natural life, and be transmuted into a brute beast, it is most happiest for him if his soul go into a Lion: but if he lose his kind and senses, and be transmuted into a plant, then is it best to be metamorphosed into a Laurel or Bay-tree. And for these causes we read of Hippo changed into a Lion, and Atlas into a Lioness, and the like I might say of Proteus, of the Curetes, and others: and generally all the Eastern wise men believed the transmigration of spirits from one into another, and insinuated so much to their symmists and disciples, making little or no difference betwixt the natures of men and brute beasts. Therefore they taught that all their Priests after death were turned into 
Porphyrius.  Lions, their religious Vestals or women into Hyaena's, their Servants or Ministers in the Temples, about the service of their vain Gods into Crows and Ravens; the Fathers of families, into Eagles and Hawks; but those which served the Leontick Altars, meaning Nemeaea sacra, instituted for the honour of Hercules, were transformed diversely: but of all these we have already expressed our opinion; namely, to believe and think so basely of mankind, created after God's Image, as once to conceive or entertain one thought of such passing of one from another, were most lewd and Diabolical; but to conceive them as allegories, by which the minds of the wise may be instructed in divine things, and God his judgements; as it is Poetical, so is it not against any point of learning, or good Religion.  
As that which hath been already expressed most notably describeth the nature of the Lion, 
The understanding of Lions.  which so that succeedeth hath the same use for the manifestation of the dignity and honour of Beast.  
First of all therefore, to begin with his understanding, and to show how near he cometh to the nature of man. It is reported by Aelianus, that in Lybia they retain great friendship with men, enjoying many things in common with them, and drinking at the same Well or Fountain. And if at any time he being deceived in his hunting, and cannot get to satisfy hunger, then goeth he to the houses of men, and there if he find the man at home, he will enter in and destroy, except by wit, policy, and strength, he be resisted; but if he find no man, but only women, they by railing on him and rebukes, drive him away, which thing argueth his understanding of the Lybian tongue; The sum and manner of those speeches and words which she useth to affright and turn them away from entering houses, are these:  
Art not thou ashamed being a Lion, the King of Beasts, to come to my poor cottage to beg meat at the hands of a woman? and like a sick man, distressed with the weakness of body, to fall into the hands of a woman, that by her mercy thou mayst attain those things which are requisite for thy own maintenance and sustentation? yea rather thou shouldst keep in the Mountains, and live in them, by hunting the Hart and other Beasts, provided in nature for the Lion's food, and not after the fashion of little base Dogs, come and live in houses to take meat at the hands of men and women.  
By such like words she enchanteth the mind of the Lion, so that like a reasonable person, overcome with strong arguments, notwithstanding his own want, hunger, and extremity, he casteth his eyes to the ground ashamed and afflicted, and departeth away without any enterprise: Neither aught any judicious or wise man think this thing to be incredible; for we see that Horses and Dogs which live among men, and hear their continual voices, do discern also their terms of threatening, chiding, and rating, and so stand in awe of them; and therefore the Lions of Lybia, whereof many are brought up like Dogs in houses, with whom the little children play, may well come to the knowledge and understanding of the Maurisian tongue.  
It is also said they have understanding of the parts of men and women, and discern sexes, and are endued with a natural modesty, declining the sight of women's privy parts. And unto this may be 
Leo Afer.  added the notable story of a Lion in England, (declared by Crantzius) which by evident token was able to distinguish betwixt the King Nobles, and vulgar sort of people.  
As the ears of Horses are a note of their generosity, so is the tail of Lions, when it standeth immovable, it showeth that he is pleasant, gentle, meek, unmoved, and apt to endure any thing, which falleth out very seldom, for in the sight of men he is seldom found without rage. In his anger, 
The anger of Lions, and the signs thereof. Adamantius. Albertus.  he first of all beateth the earth with his tail, afterwards his own sides, and lastly leapeth upon his prey or adversary. Some creatures use to wag their tails, when they see suddenly those which are of their acquaintance, as Dogs; but Lions and Bulls, do it for anger and wrath. The reason both of one and other, is thus rendered by Aphrodiseus. The backbone of such Beasts is hollow, and containeth in it marrow, which reacheth to the tail, and therefore there is in the tail a kind of animal motion, and power. For which cause when the Beast seeth one of his acquaintance, he waggeth his tail by way of salutation for the same reason that men shake hands, for that part is the readiest and nimblest member of his body; but Bulls and Lions are constrained to the wagging of their tails for the same reason that angry men are light fingered, and apt to strike: for when they cannot have sufficient power to revenge, they either speak if they be Men, or else bark if they be Dogs, or smite their sides with their tail if they be Lions; by that means uttering the fury of their rage to the ease of nature, which they cannot to the full desire of revenge.  
But we have showed before that the Lion striketh his sides with his tail, for the stirring up of himself against dangerous perils, for which cause Lucan compareth Caesar, in his warlike expedition at Pharsalia, against his own Country, before his passage over Rubicon, (whilst he exhorted his soldiers) to a Lion beating himself with his own tail in these verses;  
Ind mora solvit belli, tumidumque per amnom,  
Signa tulit propere: sicut squallentibus arvis  
Aestiferae Lybies, viso Leo cominus host,  
Subsedit dubius, totam dum colligit iram;  
Mox ubi se saevae stimulavit verbere caudae,  
Er●xitque jubas, vasto & grave murmur hiatu,  
Infremuit: tum torta levis si lancea Mauri  
Haereat, aut latum subeant venabula pectus,  
Per ferrum tanti securus vulneris exit.  
There are many Epigrams, both Greek and Latin, concerning the rage, force, friendship, and society of Lions with other beasts, whereof these are most memorable: the first of a Hare, which through sport crept through the mouth of a tame Lion, whereof Martial writeth in this sort, teaching her to fly to the Lion's teeth against the rage of Dogs in these verses:  
Rictibus his Tauros non eripuere magistri,  
Per quos praeda fugax itque reditque lepus.  
Quodque magis mirum, velocior exit ab host,  
Nec nihil à tanta nobilitate refert.  
Tulior in sola non est cum currit arena:  
Neo caveae tanta conditur ille fide,  
Si vitare canum morsus, lepus improbe, quaeris,  
Ad qnae confugias, ora Leonis habes.  
There is another of the same Poets, about the society of a Ram and a Lion, wherein he wondereth, that so different natures should live together, both because the Lion forgetteth his prey in the Woods, and also the Ram, the eating of green grass, and through hunger, both of them constrained to taste of the same dishes: and yet this is no other, then that which was foretold in holy Scripture, the Lion and the Lamb should play together: the Epigram is this;  
Massyli Leo fama jugi, pecorisque maritus  
Lanigeri, mirum qua posuere fide,  
Ipse licet videas, cavea stabulantur in una,  
Et pariter socias carpit uterque dapes,  
Nec foetu memorum gaudent, nec mitibus herbis,  
Concordem satiat sed rudis agna famem.  
For we have showed before, that a Lion in his hunger will endure nothing, but fiercely falleth upon every prey, according to these verses of Manilius:  
Quis dubitet, vasti quae sit natura Leonis?  
Quasque suo dictet signo nascentibus arts?  
Ille novas semper pugnas, nova bella ferarum  
Apparat, & pecorum vivit spolio, atque rapinis.  
Hoc habet, hoc studium postes ornare superbos  
Pellibus, & captas domibus configere praedas,  
Atque parare metum sylvis, & vivere rapto.  
Concerning the hunting and taking of Lions, the Indian Dogs, and some other strong Hunters do set upon Bulls, Boars, and Lions, as we have said before in the History of Dogs: but Dogs, which 
The hunting and taking of Lions.  are begotten of Tigers, amongst the Indians, and those of Hyrcania, especially do this thing, as it is noted by Mantuan, concerning the fortitude and courage of a Dog, saying:  
Et truculentus Helor certare Leonibus audens.  
In the Province of Gingui, which is subject to great Cham King of Tartary, there are very many Lions which are very great and cruel: and in that Region the Dogs are accounted so bold and strong, as they will not fear to invade or set upon those Lions; And it oftentimes cometh to pass, that two Dogs and a hunting Atcher sitting on Horseback do kill and destroy a Lion: for when the Dogs perceive the Lion to be near them, they set upon him with great barking, but especially when they know themselves backed with the help of a man, they do not cease to bite the Lion in his hinder parts and tail: and although the Lion doth oftentimes threaten them with his frowning and terrible countenance, turning himself this way and that way, that he might tear them in pieces, notwithstanding the Dogs looking warily unto themselves, are not easily hurt by him, especially when the hunting Horseman following them, doth seek the best means to fasten his Dart in the Lion, when he is bitten of the Dogs, for they are wise enough to consider their own help. But the Lion than flieth away, fearing lest the barking and howling of the Dogs, may bring more company both of Men and Dogs unto him. And if he can he betaketh himself rightly unto some tree, that he may enjoy the same for a place of defence for his back, then turning himself with a scornful grinning, he fighteth with all his force against the Dogs. But the Hunter coming nearer 
Paulus. V●neius.  upon his Horse, ceaseth not to throw Darts at the Lion until he kill him: neither doth the Lion feel the force of the Darts until he be slain, the Dogs do unto him so great hurt and trouble.  
If a Lion be seen in the time of hunting, being ashamed to turn his back, he doth a little turn away himself if oppressed with a multitude: but being removed from the sight of the Hunters, he doth hastily prepare for flight, thinking that his shame is cleared by concealing himself; and therefore knoweth that the Woods cannot give testimony of his fear.  
He doth want in his flight the leaping which he useth in pursuing other Beasts. He doth craftily dissemble and abolish his footsteps to deceive the Hunters: Poll 〈…〉 affirmeth, that if a Hunter do fight against any wild Beasts, as a Boar, he must not straddle with his legs wide abroad, but keep them together within the compass of a foot, that he may keep his ground steadfast and sure, even as the manner is in Wrestling: for there are some wild Beasts, as Panthars and Lions, when they are hunted, and are hindered in their course by their Hunters, if they be any thing near them, do presently leap upon them. But the stroke which is given aught to be directed or leveled right against the breast, and the heart, for that being once stricken is incurable. Xenophon saith, in his Book concerning hunting, that Lions, Leopards, Bears, Pardals, Lynxes, and all other wild Beasts of this sort which inhabit Desert places (without G 〈…〉) are taken about the ●ang●an Mountain, and the Mountain called Cyrtus, about Macedony: some in Olympus, Mysius, and 〈…〉 s: some in Mysia above Syria, and in other Mountains which are fit for the breeding and nourishing Beasts of this kind. But they are taken partly in the Mountains by poison of Wolf-bane; for the sharpness of the Region (because that can admit no other kind of hunting as by Nets and Dogs) but mingling this with that thing in which every wild Beast delighteth; the Hunters do cast it unto them near the Waters.  
There are some also which do descend down in the night time, who are taken in regard that all the ways by which they should ascend unto the Mountains are stopped with Huntsmen, and weapons, neither being so excluded, are they taken without great peril unto the Huntsmen.  
There are some also which make pitfalls or great ditches in the ground to catch Lions, in the midst whereof, they leave a profound stony pillar, upon which in the night time they tie a Goat; and do hedge the pitfalls round about with boughs, lest that it might be seen, leaving no entrance into the same. The Lions hearing the voice of the Goat in the night, do come unto the place and walk round about the hedge, but finding no place where they may enter, they leap over and are taken.  
Oppianus doth describe three manner of ways of hunting Lions, which and Bellisarius doth, but he doth describe them my mind very unskilfully.  
The first of them is rehearsed out of Xenophon; we will notwithstanding also add thereunto Oppianus: 
Three ways to take Lion.  for he doth in vary 〈◊〉 of them. The second is made by fire. The third by whips or scourges.  
The first manner of way is therefore as Gill●us for the most part, translate out of Oppianus, in this sort: Where the Hunters of Lybia do observe the beaten path or way of the Lion going out of his Den unto the Water, they make a broad and round Ditch near unto it, in the midst whereof they raise up a great pillar, upon this they hang a sucking Lamb; they compass the Ditch ●ound about with a wall of stones heaped together, lest that where the wild Beast cometh near he perceive the deceit. The Lamb being fastened upon the top of the pillar, doth incitate the hunger-starven heart of the Lion by his bleating, therefore coming near, and not being able to stay longer about the wall, he doth presently leap over and is received into the unlooked for Ditch, in which being now included, he vexeth himself in all the parts of his body, lifting himself up rather at the Lamb, then to go forth, and being again overthrown, 〈…〉 These things 〈◊〉 affirmeth.  
The other manner of hunting by fire, is the device of the people which inhabit about the River 
The second.  Euphrates, who hunt Lions after this manner: The 〈…〉 g Horses, and some upon grey Horses, with glasen eyes, which are most swift, and which dare only meet Lions, when other Horses dare not abide the sight of Lions being on foot do set the Nets. Three of them being placed in the snares remain to under prop the Nets, with 〈◊〉 and 〈…〉 ddle, all the rest in both the bend or turnings of the same, so that ●e which is in the middle can hear both the other at the farther ends: some setting round about in warlike manner, holding pitchy firebrands in their right hands, and bucklers in their left, for with those they make a very great noise and clamour, and with showing their fire brands, put the wild Beasts in an incredible fear: Therefore when all the Horsemen being spread abroad invade the Beasts, and the Footmen likewise do follow with a great noise: the Lions being terrified with the crying out of the Hunters, not daring to resist, give place: and aswell for fear of fire, as of the men, they run into the nets and are taken: like as fishes in the night time, by fire are compelled and driven into the nets of the fishers.  
The third manner of hunting is done with lesser labour: that is, four strong men armed with 
The third.  shields, and fortified all over with thongs of leather, and having helmets upon their heads, that only their eyes, noses, and lips may appear, with the brandishing of their firebrands, rustle in upon the Lion lying in his den: he not bearing this indignation, with a gaping and open wide mouth, the lightning or burning of his eyes being inflamed, breaketh forth into a great roaring, and with such celerity rustleth upon them, as if it were some storm or tempest: they with a firm and constant courage abide that brunt: and in the mean while that he coveteth to catch any of them in his teeth or claws, another of them, provoking him behind doth smite him, and with a loud noise or clamour doth vex him: then the Lion in haste leaving the first which he had taken in his mouth, turneth back his mouth unto the hinder: each of them in several parts do vex him; but he breathing forth warlike strength, runneth here and there, this man he leaveth, that he snatcheth up on high: at the length being broken with long labour, and wearied, foaming in his mouth, he lieth down strait upon the ground, and now being very quiet they bind him, and take him from the earth as if he were a Ram. I do also find that Lions are intricated in snares or traps, bound unto some post or pile, nigh unto some narrow place, by which they were wont to pass.  
But Pliny saith, that in times past it was a very hard and difficult manner to catch Lions, and that the chiefest catching of them was in Ditches.  
In the Mountain Zaronius in afric, the strongest men do continually hunt Lions, the best of which being taken, they send them unto the King of Eesse: and the King ordereth his hunting in this manner; in a very spacious field there are little hutches built of that height as a man may stand upright in them: every one of these is shut with a little gate; and within standeth an armed man, the Lion being raised, and forced to that place the doors being open, than the Lion seeing the doors open, runneth with great force, which being shut again, he is provoked to anger: Afterward they bring a Bull to combat with him, where beginneth a cruel fight, in which, if the Bull shall kill the Lion, the honour of that day is finished; but if the Lion overcome him, all the armed men, which in number are almost twelve, come forth to fight against the Lion; some of them having 
Leo Afer.  Boar-spears of six cubits long: but if the armed men shall seem to overcome the Lion, the King commandeth the number to be diminished, and if on the contrary, the armed men be overcome, the King with his Nobles sitting in an high place to see the hunting kill the Lion with Crossbows; but it cometh oftentimes to pass, that every one of them is slain before the Lion.  
The reward of those which combat with the Lion, is ten golden Crowns, together with a new garment: neither are any admitted unto this fight, except they are of a most pregnant and valorous strength, and born in the Mountain Zalag, but those which do first of all provoke and give on set to the Lions, are born in the Mountain Zaronius.  
To conclude this discourse of the hunting of Lions. If it fortune that he be followed with men and Dogs, yet in the plain fields he never mendeth his pace, as some writers affirm, oftentimes 
Pliny.  turning about and looking upon his pursuers, as it were to dare their approachment, and to give defiance unto all their pretences: yet having gotten the thickets, he looketh to his safety with his best celerity and speed, so wisely tempering his fear before his foes, that it may seem a boldness, and so politicly when he thinketh no eye seeth him, no longer dissembleth with himself, but runneth away like a fearful Hart, or Hare, laying down his ears, and striking his tall betwixt his 
Aristotle. Albertus.  legs, like a Cur-dog, seldom times looking behind him, but most irefully upon those that come before him, especially if he receive from them any wound, whereunto Horace alluded, saying:  
Quid ut noverca me intueris,  
Aut ut petiia ferro bellua?  
In his course he spareth no Beast that he meeteth, but falleth upon it like a mad Dog, (except Swine) for he is afraid of their bristles; and if a man do not attempt to wound him, he will snatch at him, and overthrow him, but do him little harm; according to these verses of Ovid:  
Corpora magnanimo satis est prostrasse Leoni:  
Pugna suum finem, cum jacet hostis, habet.  
He observeth most vigilantly the hand that woundeth him, and laboureth to take revenge for the evil turn, and so it remaineth in his mind, till opportunity send him his adversaries head: as may appear by this story following.  
When Juba King of Moors (the Father of him which when he was a child was brought in triumph) traveled through the Wilderness with an Army of soldiers, to repress certain rebels in one part of his Dominion, which had shaken off his government, and to settle them again in their first allegiance. There was a noble young Soldier in his Train, of the race of the Nobility, and not only very strong, but also well experienced in hunting, and by the way he with other of his fellows met with a Lion, at whom he presently cast a Dart, and gave him a sore wound, but not mortal; after the wound received, the Lion went away guilty of his hurt, and the young men did not prosecute him, but went forward on their journey: After a whole year, the King returned homeward the same way, and his company that he carried with him, among whom was this young gallant that wounded the Lion: The Lion having recovered his hurt, and having his Den near the way and place of his harm, perceiving a return of the Army, went furiously among them, and found out the man whose hand had wounded him, and could not by any help of his associates be stayed from a revenge, but tore the young soldier in pieces, and departed away safe, for the residue seeing his rage, ran all away, thinking him to be some Devil in the likeness of a Lion.  
After the taking of Lions, it followeth that we should entreat of their taming, and first of 
Of the taming of Lions.  all, they which are tamed in their infancy while they are whelps, are most meek and gentle, full of sport and play, especially being filled with meat; so that without danger, a stranger may meet with them: but being hungry, they return again to their own nature, for as it is true (which Seneca saith) Leonibus manus magister inserit, osculatur Tigrim suus custos, that is to say; The Master of a Lion may put his hand in his mouth, and the Keeper of a Tiger may kiss him, yet is it also to be feared, Tigers Leonesque nunquam feritatem exuunt, aliquando submittunt, & cum minime expectaveris, torvitas maligna redibit. Lions and Tigers do never leave off their wildeness, although sometimes they yield, and seem to be submiss, yet upon a sudden when a man expecteth not, their malignant wrath breaketh forth, and they are exasperated.  
Wherefore after they grow to be old, it is impossible to make them utterly tame; yet we read in divers stories of tame Lions, whether made so from their littering, or else constrained by the Art of man, such are these which follow; Hanno had a certain Lion, which in his expeditions of war carried his baggage, and for that cause the Carthaginians condemned him to banishment, for said they, Male credi libertas ei, cui in tantum cessit etiam seritas, It is not safe to trust such a man with the government of the Commonwealth, who by wit, policy, or strength, was able to overcome, and utterly to alter the wild nature of a Lion: for they thought he would prove a Tyrant, that could 
Coelius.  bring the Lion to such meekness, as to wait on him at Table, to lick his face with his tongue, to smooth his hand on his back, and to live in his presence like a little Dog.  
The Indians tame Lions and Elephants, and set them to plough. Onomarchus the Tyrant of Cattana, had Lions with whom he did ordinarily converse. In the Country of Elymis there was a Temple of 
Aelianus.  Adonis, wherein were kept many tame Lions which were so far from wildeness, and fierceness, that they would embrace and salute the people that came in there to offer: Also if any one called them to give them meat, they would take it gently, and depart from them with quietness. Likewise in the Kingdom of Fes, in a plain called Adecsen, there are certain Forests wherein live tame and, gentle Lions, which if a man meet, he may drive away with a small stick or wand without receiving any harm. And in another region of afric, the Lions are so tame, that they come daily into Cities, and go from one street to another, gathering and eating bones; from whose presence neither women 
Leo Afer. Aelianus.  nor children run away. Likewise in many parts of India, they have Lions so tame, that they lead them up and down in learns, and accustom them to the hunting of Boars, Bulls, and wild Asses, like Dogs; for their noses are as well fitted for that purpose, as the best Hounds; as we have showed before of the King of Tartary.  
And the best means of taming them is the rule of Apollonius, which he said was the precept of Phareotes, 
The best means to tame Lions.  which is, that they be neither handled too roughly, nor too mildly, for if they be beaten with stripes, they grow over stubborn; and if they be kept in continual flatteries, and used over kindly, they grow over proud: For they held opinion, that by an equal commixtion, of threatening, and fair speaking, or gentle usage, by which means they are more easily brought to good desired conditions; and this wisdom the Ancients did not only use in the taming of Lions, but also in restraining of Tyrants, putting it as a bridle to their mouths, and a hook in their nostrils, to restrain them from fury and madness.  
Albertus saith, that the best way to tame Lions, is to bring up with them a little Dog, and oftentimes to beat the same Dog in their presence, by which discipline the Lion is made more tractable to the will of his Keeper. It is said of Heliogabalus, that he nourished many tame Lions, and Tigers, and other such noisome beasts, calling himself their great mother; and when he had made any of his friends drunk in the night time, he shut them up together (who quickly fell asleep) through the heaviness of their heads, who being so asleep, he turned in amongst them some of his foresaid children, both Lions, Bears, Tigers, and such like: at whose presence in the morning, his drunken friends grew so amazed, that ofttimes, some of them fell dead for fear: and to conclude, there is a story in a certain Epigram, of a Lion wandering abroad in the night time, for the avoiding of frost, and cold, came into a fold of Goats: at the sight whereof the Goatheards were much afraid, calling in question not only the lives of the flock, but also their own; because every one of them, thought himself bound to fight unto death in defence hereof: whereupon according to the manner of men in extremity, they all made their prayers, desiring God to be delivered from the Lion, and according to their wishes so it came to pass; for after the Lion had lodged in the warm fold of Goats a whole night, he departed in the morning, without doing any harm to man or beast; wherefore I take this Lion to be of the tame kind, and as in all beasts there are differences both of natures, and inclinations, as we may see in Dogs, some of them being more apt after the manners of men, and to be ruled by them than others; so also I see no reason, but that in the fierce, and royal nature of Lions, some of them should be more inclinable to obedience, subjection, and submission; whereunto being once won, they never afterwards utterly shake off their vassasage and yoke of them which overcome them.  
From hence it came, that there were so many spectacles at Rome; as first of all Lucius Sylla, in the office of his aedility, or oversight of the Temple, brought into the Roman circle or ring, one 
The triumphs, games and combats with Lions.  hundred great maned Lions lose, which always before that time, were turned in bound or muffled. And King Bochus sent so many valiant Archers, and Dart-casters, to fight with them and destroy them. After him Pompey the great, in the same place brought in a combat, consisting of six hundred great Lions, and among them there were three hundred fifty maned Lions: Also he instituted hunting of Lions at Rome, wherein were slain five hundred. Caesar when he was Dictator, 
Plutarch. Pliny.  presented in spectacle four hundred Lions. Quintus Scaevola caused Lions to fight one with another. But Marcus Antonius in the civil War, after the battle of Pharsalia, did first of all cause Lions to be yoked, and draw the Chariot of triumphs; where he himself sat, with one Citheris a Jester: which thing was not done, without show and observations of a prodigious and monstrous action, and especially in those times, wherein it was interpreted, that as the noble spirits of those Lions were so much abased, and vassalaged, in stead of Horses to draw a Chariot, they being in nature the King of Beasts, so it was feared that the ancient Nobility of Rome, the grave Senators, and gallant Gentlemen, Commanders of the whole Commonwealth, should in time to come, through civil wars, and pride of the people, be deprived of all honour, and brought down to the basest offices of the whole State. Antoninus Pius nourished a hundred Lions. Domitian the Emperor, called for Acillius Gabrio the Consul, into Albania, about the time that the games were celebrated, for the prosperity of youth and young men, which were called Juvenalia, to fight with a great Lion, and Acillius coming wisely into the combat, did easily kill him. In ancient time when Lions could not be tamed, they did discern them by their teeth, and nails, and so taking as it were the sting and poison from the Serpent, and the weapons wherein consisteth all their strength, they were without all peril, sent into the public Assemblies, at the time of their general meetings, and great feasts. Martial hath an excellent Epigram, of the great Lion before exhibited in public spectacle by Domitian, wondering that the Massylian and Ausonian shepherds were so afraid of this Lion and made as great a noise, and murmur, about his presence, as if he had been a heard of Lions, and therefore he commendeth the Lybian Country for breeding such a beast, and withal expresseth the joy of the shepherds for his death, as are shown in these verses following:  
Auditur quantum Massyla per avia murmur,  
junumero quoties sylva Leone furit:  
Pallidus attonitos ad plena mapalia pastor  
Cum revocat tauros, & sine ment pecus:  
Tantus in Ausonia fremuit modo terror arena;  
Quis non esse gregem crederet? unus erat,  
Sed cujus tremerent ipsi quoque jura Leenes,  
Cui diadema daret marmore picta Nomas.  
O quantum per colla decus, quem sparsit honorem  
Aurea lunatae cum stetit unda jubae 〈◊〉  
Grandia quam decuit lotum venabula pectus,  
Quantaque de magna gaudia morte tulit?  
Vnde tuis Lybie tam felix gloria sylvis?  
A Cybeles nunquio venerat ille jugis?  
An magis Hereulo Germanice misit ab astro  
Hanc tibi vel frater, vel pater ipse feram?  
We have showed already that Lions although never so well tamed, become wild again, and that through hunger, which breaketh through stone walls, according to the common proverb, and 
Tame Lions become wild again.  therefore maketh them to destroy whatsoever cometh in their way, according to these verses of Virgil;  
Impastus ceu plena Leo per ovilla turbans,  
(Suadet enim vesena fames) manditque trahitque  
Molle pecus, mutumque metu, fremit ore cruento.  
Such a one was the Lion of Borsius Duke of Ferrara, who being in his cave would devour Bulk, Bears, and Boars, but with a Hare or little Whelp he would play, and do them no harm; at 〈◊〉 leaving all his tamable nature, he destroyed a young wench, who oftentimes came unto him to come 〈…〉 and struck his mane, and also to bring him meat and flowers, upon whom Stroza made these two verses;  
Sustulit ingratus cui quondam plurima debens  
Pectendasque jubas, & fera colla dabat.  
The like unto this also, was the tame Lion that Marital speaketh of, who returning to his first 〈◊〉ture, destroyed two young children, and therefore he saith justly, that his cruelty exceedeth the cruelty of war; the Epigram is this:  
Verbera securi solitus Leo ferre magistri,  
Insertamque pati blandus in ora manum,  
Dedidicit pacem subito, feritate reversa,  
Quanta nec in Lybicis debuit esse jugis.  
Nam duo de tenera puerilia corpora turba,  
Sanguineam rastris quae renovabat humum,  
Saevus & infoelix furiali dente peremit,  
Martia non vidit majus arena nefas.  
Having thus spoken of the taming and taking Lions, it also now followeth to entreat of the length of their life, and the diseases that are incident unto them, with their several cures: first therefore, it is held that they live very long, as threescore, or fourscore years: for it hath been seen, that 
The length of a Lion's life, and their diseases.  when a Lion hath been taken alive, and in his taking received some wound whereby he became lame, or lost some of his teeth, yet did he live many years; and also it is found that some have been taken without teeth, which were all fallen out of their head through age, and Aelianus saith, that a Lion and a Dolphin, do both consume away through multitude of years. The sicknesses wherewithal they are annoyed, are not very many, but those which they have are continual: for the most part their entrails or inward parts, are never sound, but subject to corruption, as may appear by their spittle, and also by their biting, and scratching of their nails; for a man lightly touched by them at some 
Albertus.  times is as much poisoned, as the biting of a mad Dog; also by reason of his extreme hot nature, every each other day he suffereth one sickness or other, at which time he lieth prostrate upon the earth, roaring not all the day long, but at certain hours, and in his wrath he is consumed through the heat enclosed in his own body. And in his best estate he is afflicted with a quartane Ague, even 
Cardan.  then when he seemeth to be in health, and except this disease did restrain his violence and malice by weakening of his body, he would be far more hurtful to mankind than he is: and this is to be understood, in the Summer time he falleth into this disease sometime at the sight of a man, and is cured by the blood of Dogs, according to Albertus and Physiologus, when he feeleth himself sick, through abundance of meat, he falleth a vomiting, either by the strength of nature, or else helpeth himself by eating a kind of grass, or green corn in the blade, or else rapes; and if none of these prevail, than he fasteth, and eateth no more till he find ease; or else if he can meet with an Ape, he devoureth and eateth his flesh, and this is the principal remedy and medicine which he receiveth against all his diseases, both in youth and age; and when he groweth old, being no more able to hunt Hearts, Boars, and such beasts, he exerciseth his whole strength in the hunting and taking of Apes, whereupon he liveth totally; and for these causes, there is a comparison betwixt the Lion and the Dolphin, in Aelianus. Leoni, & Delphino multa sunt communia, uterque imparat, ille terrenis, hic aquatilibus bestiis, senectute ambo tabescunt, & cum sunt in aegritudine, illi terrestris simia medetur, huic marina quoque simia remedio est: that is, the Lion and the Dolphin do agree in many things, both of them are Kings, this ruleth over the beasts of the Earth, and that over the beasts of the Sea; both of them consume through age, and long life; and as the Lion recovereth by eating an Ape of the Earth, so is the Dolphin cured by eating an Ape of the Sea; and thus much for the diseases and cures of Lion.  
Unto this natural discourse of Lions belongeth the use of their parts, both outward and inward, 
The use of a Lions several parts.  and also the several pictures and statues erected for their singular monuments. First therefore with the skins of Lions were the ancient moors and Barbarians, inhabiting betwixt the Mountain Caucasus and the River Cophena, and so they appeared to Apollonius and his companions; as also in the skins of Panthers, with both which, they did not only cloth themselves in the day time, but also slept upon them in the night; and therefore Hercules is pictured wearing a Lion's skin, that the world might be admonished, what was the ancient attire of their forefathers. Virgil describeth Aventinus covered with a Lion's skin in this sort:  
— Quem fulva Leonis  
Pellis obit totum praefulgens unguibus aures.  
And again:  
Ipse pedes tegmen torquens immane Leonis,  
Terribili impexum seta, cum dentibus albis,  
Indutus capiti, etc.—  
And Aeneas sleeping upon a Lion's skin, saying:  
— Fulvique insternor pelle Leonis.  
And elsewhere,  
Praecipuumque toro, & villosi pelle Leonis  
Accipit Aeneam.—  
Adrastus was commanded by the Oracle to marry his Daughters to a Boar and a Lion, when they came a wooing unto them. Whereupon Tydeus came in a Boars skin, and Polynices in a Lion's skin, unto whom he gave his Daughters in marriage, taking it to be the meaning of the Oracle, that men clothed in those skins should be the Husbands of his Daughters. From hence came the common proverb; Induitis me Leonis exuvium, you put upon me a Lion's skin, to signify a man that taketh upon him more than he is able to perform, and spend more than their condition will afford, and the beginning of the proverb was taken from Hercules, who clothed in a Lion's skin as we have said before, and bearing in one hand a Club, and in the other a Bow, in which attire he went down to Hell to fetch out Cerberus.  
Afterwards there was one Bacohus, which clothed with the same weed, and armed with the same 
Ridiculous imitation.  weapons in like sort, in the imitation of Hercules, went down to Hell, to hear the feigned disputation betwixt the two Poets, Euripides, and Aeschylus, at the sight whereof Hercules laughed, telling him, that such apparel did nothing at all become him, because he was wanton, tender, and effeminate. For it is not available to have a rich ceremony, and want the true substance; a glorious outside, and a shameful inside; the armour of a Champion, and the heart of a base Coward; the outward shows of holiness, and the inward love of profaneness. Others do think that the proverb was taken from that Ass called Asinus Cumanus, who being weary of his servitude and bondage, slipped collar, and ran away into the wild Woods, where finding by chance a Lion's skin, he crept into it, and wore it upon his body, under colour whereof he ruffled up and down the Woods, to the terror of all the Beasts, both with his tail and his fearful voice: and the Cumanes themselves, which had never seen a Lion, were not a little afraid of this counterfeit beast. In this fashion he domineered a good time, until at last there came a stranger to Cumae, who seeing the counterfeit personate Ass-lion by the way, having oftentimes seen both Lions and Asses, knew it for an Ass in a Lion's skin; for if all other conjectures failed, yet this proved true, namely the length of his ears; wherefore he beat him well, and brought him home to his Master, before whom he pulled off the Lion's skin, and then his Master knew him to be his Ass. From which Socrates concludeth wisely, that no man ought to be afraid of outward greatness, because though the Ass was clothed with a Lion's skin, yet he was but an Ass. And that the skins of Lions was used in garments, the saying of Lysander the Lacedaemonian doth sufficiently prove; for when he was blamed for his outward pomp, whereby he beguiled others, therefore condemned for foolish hypocrisy, he made this answer, Quo Leonis pervenire pellis non potest, vulpinam ●ssuisse decuerit, every man ought to have two suits of apparel, one of a Fox, and another of the Lion. For whither the Lion's skin cannot come, the Fox will creep, and where the Fox cannot come, the Lion can. Clothes wrapped in a Lion's skin killeth moths: also a man's body 
Coelius.  anointed with the fat of a Lion mingled with Garlic, so as the savour of the Garlic may overcome 
The fat of Lions. Rasis. Albertus.  the Lion's grease, he shall never be molested with Wolf's. Also if the folds of Sheep be compassed about with the melted grease of Lions, there is no Wolf's, nor ravening beasts will annoy the flock. And so great is the fear of Lions to Wolf's, that if any part of a Lion's grease be cast into a Fountain, the Wolves never dare to drink thereof, or to come near unto it. Also Pliny affirmeth, that if an Amulet be made of Lion's grease, no man shall be harmed, wounded, or killed, by treachery or deceit: but you must understand, that this was an invention of the Magicians or Wise men, that by such pretences and promises of great matters, they might insinuate themselves into the favour of 
Marcellus. Sextus.  Princes and Noble men, and so make fools of the world; and therefore they prescribe the fat which is taken from betwixt the eyelids, or from the right part of their mouth or teeth, and the hairs from the nether chap. It is likewise affirmed, that a man anointed all over with the blood of a Lion, shall never be destroyed by any wild Beast.  
There is an herb which Democritus calleth Heliani●e, growing in the Maritime Mountains of Cilicia, and Themiscira, wherewithal the fat of Lions decocted with Saffron, and Palm Wine, with which all the Kings of Persia were anointed, to make them beautiful bodies to look upon. And above all other things, the Magicians prescribed this composition, to make a man invincible; the tail and head of a Dragon, the hairs of a Lion's forehead, and the marrow of his bones, the spume or white 
Magical Physic for to be invincible.  mouth of a conquering Horse, bound up together with a Dogs claws in a Heart's skin, with the nerves of a Hart or Roe. The dung of a Lion drunk in Wine, maketh a man for ever more to abhor Wine.  
It was also wont to be observed, that when Lions forsook the Mountains and Woods, to come and live in fruitful and fertile soils, it did fore-shew some great drought; and the like divination did Agarista the Mother of Pericles make upon her dream, when she was with child, for she thought she brought forth a Lion, and so in short time after she brought forth Pericles, who was a valiant man, 
Alex. ab Al.  and a great Conqueror in Graecia. The sight also of a Lion as a man traveleth by the high ways, is very ominous, and taken for an evil sign. There was also a Prophecy given out by Pythias, concerning Cypselus, the son of Action, which said in this manner;  
Concipit in petris aquila enixura Leonem  
Robustum, saevum, genua & qui multa resolvet.  
Haec bene nunc animis versate, Corinthia proles,  
Qui colitis pulchram Pallenem, altamque Corinthum.  
In the year of our Lord 1274▪ there was a certain Noble woman in the Bishopric of Kostnizer, 
A monster like a Lion. The Images and several statues of Lions.  which brought forth a child like to a Lioness in all parts, but it had the skin of a man: Unto this discourse I may add the Images of Lions, both in Temples, and also upon shields; and first of all in the Temple where the shield of Agamenmon hung up; (as Paucennius writeth) there was the picture (Fear,) drawn with a Lion's head, because as the Lion sleepeth little, and in his sleep his eyes be open; so is the condition of Fear; for we have showed already, that the Lion when he sleepeth hath his eyes open, and when he waketh he shutteth them, and therefore the Ancients did symbolically picture of a Lion upon the doors of their Temples, and upon the Ships also, in the forepart of 
Coelius. Anthologius.  them, they ingraved the figure of Lions, according to this saying of Virgil:  
— Aeneia puppis  
Prima tenet rostro, Phrygios subjecta Leones.  
It was also a usual custom to picture Lions about Fountains and Conduits, especially among the Egyptians, that the water might spring forth of their mouths, Quoniam Nilus arvS● Aegypti novam uquam invehit, sole transeunte Leonem; because that Nilus did ove● flow the fields of Egypt, at what time the Sun passed through the sign Leo. Therefore also the River Alpheus was called Leontios poros, the Lion's fountain, because at the heads thereof, there were dedicated the pictures of many Lions. There was a noble Harlot called Leaena, which was acquainted with the tyrannies of Harmodius, 
Varinus.  and Aristogiton; for which cause she was apprehended, and put to grievous torments, to the intent she should disclose them, but she endured all unto death, never bewraying any part of their counsel: After her death, the Athenians devising how to honour that virtue, and 
Pausanias. Atheneus.  because she was a Harlot or common Courtesan, they were not willing to make a statue for her in the likeness of a Woman, but as her name was Leaena, that signifieth a Lioness, so they erected for her the picture of a Lioness; and that they might express the virtue of her secrecy, they caused it to be framed without a tongue. Upon the grave of Lais, there was a covering containing the picture of a Lion, holding a Ram in his fore-feets by the buttocks, with an inscription that a Lion held the Ram; so do Harlots hold their lovers, which Alciatus turned into this Epigram:  
Quid scalptus sibi vult aries, quem parte Leaena  
Vnguibus apprensum posteriore tenet?  
Non aliter captos quod & ipsa teneret amantes,  
Vir gregis est aries, clune tenetur amans.  
There was also a Lion at Delphos, which weighed ten talents of gold; and at the entrance of Thermopylae upon the Tomb of Leonides the Captain of the Spartans', there stood a Lion of stone: Upon the steps of the Capitol of Rome, there were two Lions of black Marble touchstone. And the 
Agricola.  Cyziceni ingraved upon one side of their money the picture of a Lion, and on the other side the face of a woman. King Solomon built his Ivory Throne upon two Lions of Brass; and upon the steps or stairs ascending up to that Throne were placed twelve Lions, here and there. And from hence it came, that many Kings and States gave in their Arms the Lion, Rampant, Passant, and Regardant, distinguished in divers colours in the fields of Or, Argent, Azure, and Sables, with such other terms of Art. The Earth itself was wont to be expressed by the figure of a Lion; and therefore the Image of Atergas was supported with Lions. Cybele the feigned Goddess of the Mountains was carried upon Lions. And it is feigned that the Curetes, which nourished Jupiter in Crect, who was committed to them by his mother Rhea, by the anger of Saturn, were turned into Lions, who afterwards by Jupiter 
Oppianus. Varinus.  when he reigned, were made the Kings of beasts, and by him enjoined to draw the Chariot of his Mother Rhea, according to this verse;  
Ei junctae currum Domina subiere Leones.  
There is a constellation in Heaven called the Lion, of whom Germanicus writeth in this sort, that he 
The constellation of the Lion.  is the greatest and most notable amongst the signs of the Zodiac, containing three stars in his head and one clear one in his breast, and that when the Sun cometh to that sign which happeneth in the month of July, at which time the vehement heat of Summer burneth the earth, and drieth up the Rivers. And therefore because the Lion is also of a hot nature, and seemeth to partake of the substance and quantity of the Sun, he hath that place in the Heavens. For in heat and force he excelleth all other beasts, as the Sun doth all other stars.  
In his breasts and forepart he is most strong, and in his hinder-part more weak, so is the Sun, increasing until the noon or forepart of the year, until the Summer, and afterwards seemeth to languish towards the setting, or later part of the year called the Winter. And the Lion also seemeth always to look up with a fiery eye, even as the Sun which is patent with the perpetual and infatigal sight upon the earth. The Lion also is a signification of the Sun, for the hairs of his m 〈…〉 e do resemble the streaming beams of the Sun, and therefore this constellation is styled with the 
Macrobius.  same Epithets that the Lion and the Sun are, as heat-bearing, aestive, ardent, arent, calent, hot, flammant, burning, Herculean, mad, horrible, dreadful, cruel, and terrible. It is feigned of the Poets, that this Lion was the Nemaean Lion slain by Hercules, which at the commandment of Juno was fostered in Arcadia, and that in anger against Hercules after his death, she placed him in the heavens.  
To conclude this story of the Lions, it is reported of the Davils called Onosceli, that they slew themselves sometimes in the shapes of Lions and Dogs, and the Dog of Serapis, which was feigned to have three heads, on the left side a Wolf's, on the right side a Dogs, and in the middle a Lions. We have showed already, that the people called Ampraciotae, did worship a Lioness, because she killed a Tyrant. And the Egyptians builded a City to the honour of Lions, calling it Leontopolis, 
Lions nourished in Temples, & worshipped.  and dedicating Temples to Vulcan for their honour. And in the porches of Heliopolis, there were common stipends for the nourishing of Lions.  
As in other places where they are fed daliy with Beef, and have also windows in their lodgings, with great Parks and spaces allotted unto them for their recreation and exercises: with an opinion that the people that came unto them to offer and worship them, should see a speedy revenge through divine judgement upon all those that had wronged them by perjury, or broken the oath of fidelity.  
To conclude, in holy Scripture we find that our Saviour Christ is called the Lion of the tribe of Judah; for as he is a Lamb in his innocency, so is he a Lion in his fortitude. The Devil also is called a roaring Lion, because Lions in their hunger are most of all full of fury and wrath. And so I will conclude and end this story of Lions with that Emblem of Alciatus, describing how little Hares did rejoice and leap upon dead Lions:  
Aeacidae moriens percussu cuspidis Hector,  
Qui t●ties hosts vicerat ante suos;  
Comprimere haud potuit vocem insult antibus illis,  
Dum curru & pedibus nectere vincla parant.  
Distrahite ut libitum est: sic cossi luce leonis  
Convellant barbam vel timidi Lepores.  

The medicines of the Lion.  
The blood of a Lion being rubbed or spread upon a Canker, or upon a sore which is swelled about the veins, will presently and without any pain cure and ease the grief thereof. Whosoever doth 
Albertus. Sextus.  anoint his body all over with the blood of a Lion, may safely and without any danger travel amongst any wild beasts whatsoever.  
The flesh of a Lion being eaten either by a Man or Woman which is troubled with dreams 
Aesculapius.  and fantasies in the night time, will very speedily and effectually work him ease and quietness. The same also being boiled or baked, and given to them which are distraught of their wits to eat, doth bring them ease and comfort, and renew their wits again: it is also very good for the pains of deafness or the ears. And being taken in drink, it helpeth those which are troubled with the shaking of the joints or the Palsy.  
Whosoever shall have shoes made of the hide or skin of a Lion or Wolf, and wear them upon his feet, he shall never have any pain or ache in them. They will also defend him that useth them from the Gout, or swelling in the feet or legs. The skin or hide of a Lion is also very good for 
Galen.  either Man or Woman which are troubled with the piles or swelling of the veins, if they shall but at some several times sit upon it.  
The fat of a Lion is reported to be contrary to poison, and venomous drinks, and being taken in Wine, it will by the sent expel all wild Beasts from any one; and it doth also resist and drive away the scent or smell of Serpents, by which they follow men to destroy them. Whosoever doth anoint his body all over with the tallow or fewet of the reins or kidney of a Lion, shall by the scent and savour thereof expel and drive away from him all Wolves, how greedy and ravenous soever they be.  
A Man being throughly anointed with the grease of a Lion being melted, doth drive away from him and put to flight any living creature whatsoever, and also venomous and poisonous Serpents themselves.  
If any wild Beast be anointed with the tallow or suet of a Lion which is dissolved and clarified, he shall neither be troubled with the stinging of Flies or Bees. The fat or grease of a Lion 
Rasis.  being mingled with Oil of Roses doth keep the skin of the face free from all blast and blemishes, being anointed thereupon, and doth also preserve the whiteness thereof, and being mingled with Snow-water, doth heal any flesh which is burnt or scorched upon a man, and doth also cure the swelling of the joints.  
The suet or fat of a Lion being mingled with other ointments, and anointed upon the places of either Man or Woman who have any blemishes in any part of their bodies, doth presently expel the same. The same virtue hath the dung or dirt of a Lion being mixed with the aforesaid unguent.  
The grease of a Lion being dissolved and presently again conglutinated together, and so being anointed upon the body of those who are heavy and sad, it will speedily extirpate all sorrow and grief from their hearts. The same also being mixed with the marrow of a Hart and with Lettuce, and so beaten and bruised, and afterwards mingled all together, is an excellent remedy against the shrinking of the Nerves and sinews, and the aches of the bones and knuckles about the legs, being anointed thereon.  
The grease of a Lion by itself only, mixed with a certain ointment, is also very profitable to expel the Gout. The same being mingled with Oil of Roses, doth ease and help those which are troubled daily with Agues and Quartern Fevers. The I same also being dissolved and poured into the ears of any one which is troubled with any pain in them, will presently free him from the same.  
There is also in this Lion's grease, another excellent virtue which is this, that if the jawbone of any one be swelled and anointed over with this grease being melted, it will very speedily avoid the pain thereof.  
The fat or suet of a Lion being melted and mixed with certain other things, and so ministered unto any one that is troubled with the wring of the bowels, and bloody flux, in the same manner as a clyster is used, is commended for an excellent remedy for the same. The same also being mingled with a certain Oil and warmed together, and anointed upon the head of any one, whose hair doth shed, or is troubled with the Foxes evil, doth immediately help and cure the 〈…〉 The seed of a Hare being mixed with the fat of a Lion, and anointed 
Galen.  upon the privy 〈◊〉 of any one, will stir and incitate them up to lust, how chaste soever they shall be.  
The fat of a Lion mingled with the fat of a Bear, and melted together, being anointed 
My●etsis.  upon the belly, doth allay and assuage the hardness thereof, as also any other pain or grief in the same.  
The brains of a Lion as also of a Cat, being taken in drink, doth make him and unto whom it is given. The same being mingled with some small quantity of Oil of Spike, and poured or distilled into the ears of any one which is deaf or thick of hearing, will very effectually cure the 
Albertus.  deafness.  
If the eye teeth of a Lion be hung about the neck of a young child before that he cast his 
Rasis.  teeth, and the beginning of his second or new teeth, they will keep him for ever from having any ache or pain in them. The heart of a Lion being beaten into small powder, and taken in drink, doth very speedily cure and heal those which are troubled with Agues or Quartain Fevers.  
The liver of the Lion being dried and beaten to powder, and put in the purest wine which is possible to be gotten, and so drunk, doth take away the pain and grief from any one which is 
Pliny.  troubled with his liver.  
The gall of a Lion being taken in drink by any one, doth kill or poison him out of hand. But 
Betrutius.  some do impute this venom to be in the gall of a Leopard. The gall of a Lion being mixed with pure water, and anointed upon the eyes of any one, will take away the blemishes thereof, and cause them to see clearly: and the fat of the Lion being added thereunto, is an excellent remedy against the Falling sickness. A very little part or dram of the gall of the Lion being put in wine and so drunk, will speedily help and cure those which are troubled with the Yellow Jaundice. 
Albertus.  The same disease is also cured by yellow Carats being stamped and put in wine, and so given in drink.  
For the sores or blemishes in the eyes, the gall of a Lion being mingled with Hony, and so anointed upon them, is commended for a very special and effectual cure or healing. The gall of a Lion, 
Galen.  a Bear, or an Ox being mixed with certain other unguents, is very much used for the extending or moving forward of conception.  
The right stone of a Lion▪ being beaten together with Roses, and so strained hard until some 
Rasis.  liquid juice or water doth proceed from them, and so taken in drink, doth make that party barren unto whom it is given: it hath the like effect in it, if it be eaten either roasted or broiled, or raw and bloody.  
The fat which proceedeth from the privity or secret parts of a she Lion being put in a vessel made of Ivory, and so being temperately mollified, is commended for a very effectual and 
Aetius.  speedy means to hinder conception.  
The dung or dirt of a Lion being dried into powder, and mixed with some certain soft and easy ointment, with which any one may be easily anointed over all his body, doth drive away the blemishes 
Albertus.  and spots in the skin.  
The hurts or sores which are bitten either by a male or female Lion, are so full of matter and filthy corruption, that the running thereof can be stayed and repressed neither by lapping of clothes about them, nor by washing them by sponges: they are cured by the same means 
Aristotle.  as the sores which are bitten by ravenous Dogs are, as I have before declared in the cures of the Hyaena.  
The wounds which are made by the teeth of a Lion are very hurtful; for as much as the venom of their interior parts doth go into the wounds, and when the wounds are tied, the venom issueth from them into the things with which they are tied, 〈…〉 again bound upon the wound, doth so infect it, that it can be cured by no other means but by the aforesaid medicine.  
The bitings of Lions and such like Beasts are so dangerous, i● regard of their strength and 〈…〉ness, for they do not only bite, but also wr●●th and 〈…〉 teeth or nails. And t 〈…〉    

Of the LINX.  
  

The picture of a Linx once in the Tower of London, which was first described by Doctor Cay.  
THe wild Beast which among the Germans is named Luchss, by making a name from the Linx, or as others write Lux, or Luxes: amongst the Italians is at this day called Lupo 〈◊〉, or Cerverio, 
The names of the Linx.  being engendéred betwixt a Hind and a Wolf; and likewise amongst the Rhaetians which speak Italian: and the Sabaudians, and the Dalmatians or Illyridns, Cerviro. But there was a certain B●bemia● of late, which declared that the Linx as he conjectured; was called among the Illyrians, Rys, (and that it was called Luchss among the Germans) but that amongst the Illyrians was lesser than the other, yet very like. The Spaniards do as yet call him by the Latin name Lince, even as certain Italian writers in their vulgar tongue, as Alunnus doth testify. In certain places in Helvetia, and about Sed●●●, they call him Thierwolf. Amongst the barbarous writers he is called by the name of an Ounce; which I do suppose to be a Panther. Fr. Alunnus doth say, that this Beast was called of certain Italian writers in the vulgar tongue, Lonza, some interpreting it to be a Lioness, some a Pardal, a Panther, or a Wolf, engendered of a Hind and a Wolf.  
Ounces do commonly seem to be called rather Lynxes than Panthers; but although some late 
Bellonius.  writers do attribute the name to a Leopard or a lesser Panther, it seemeth notwithstanding corrupt from the Linx: for he is a creature very like him both in his craft and shape of his body, but a Linx hath his tail shorter, and his longer. Libards-bane doth kill Leopards and Lynxes. 
Avicenna.   

These Figures were taken by Olaus Magnus, wherein the Linx pursneih a wild Cat.  
The Latins call this beast Lupus Cervarius, and Lynx of the Greek word Lugx, from whence the Germane, 
The reason of the Latins names.  ein Luches: and it hath been believed, that the Latin name was given unto it, because they were engendered betwixt a Wolf and Hind, but there is no wise man that will suppose or be easily induced to believe, that Beasts of such hostility, and adverse dispositions in nature, should ever engender or suffer copulation together; and therefore I rather suppose that it is called Cervarius, either because it hunteth Hearts and Hinds, or else because it imitateth their young ones in the outward colour and spots in the skins.  
There was a Beast (saith Pliny) which was called Chaus, and by the French, Raphlus, brought in public spectacle by Pompey the great, out of France, which in shape resembleth a Wolf, and in spots a Leopard; and therefore I think that Chaus, Raphlus, and Lupus Cervarius, are divers names of one and the same wild Beast and yet by divers writers it is confounded with the Thoes, or with the Panther, or with the Ounce.  
But I cannot agree thereunto, seeing it is written by Pliny, that about the River Padus in Kuly, there are certain Beasts called Lynxes, from whence cometh the Lyncurion, which by Zenothomis are called Langae, and by others Languriae. And Solinus also agreeth thereunto, taking Lupus Gervarius, for a kind of Linx.  
Some have fabled that there is a Beast called Lynceus, which Suidas and Varinus call Oxurderches: 
Two kinds of Lynxes.  and they say, that the eyes of it are the best sighted of all the Beasts in the world. Oppianus maketh two kind of Lynxes, one a greater, and hunteth Hearts and great Beasts; the other a smaller, and hunteth wild Cats and Hares. And first of all I will set down the description of this Beast, according as it was taken in England by that learned Physician D. Cay, whose words I do here express.  
There is in the Tower of London (saith John Cay) a Beast which eateth 〈◊〉, his whole body being 
A story of a Linx by D. Cay, taken in England by the sight of this beast in the Tower.  of the greatness of a Lamb of two months old, having his head, mouth, feet, and nails like to a Cat. But concerning his beard and tail, his beard hangeth down on both sides, divided in the middle with sundry colours, the former being white, and the latter black; his tail is short and thick, being from the middle to the uppermost prart red, and to the lower part black; his eyes being yellow, the hair of the eyelids obscurely waxing white. His ears erected upright, as the ears of a Cat, being replenished within with white hair, without covered with white and black, but so that the upper part is black, the middle (for it is divided into three parts) be white, and the lowest black again. Neither is it content to be ended in his own course, except also that his former parts, or the farthest brinks or edges, and also his latter may be bended on the other side, in like manner as the edges of the Priest's hat of the Grecian Church are folded amongst the Venetians.  
In the top of his ears there are placed some black hairs, as it were a foretop or tust. The colour of this beast in the outmost parts is red, in the innermost white, but sprinkled here with black spots, and almost by rows; and there with spots somewhat lighter than the other, all his hair being for the most part white all over: all his body, except the aforesaid spots, as it is in certain black skins of young Coneys. And on both the sides of his nose there are four spots set in order. In both his lips, as now we will declare: in his uppermost lip there are five orders or rows, being of a very eqnall distance.  
In the first row, and the upper, four; in the second, five; in the third, eight; in the fourth, five; in the fifth, there are four; and these also every one in his order, having an equal distance. In the lower lip there are only seven more manifest and evident, being placed in two rows. In the first, four, to the very mouth of the lip; in the second after them three others; after these, other lesser but not placed with so certain and true order as the uppermost.  
In the upper lip on both sides there are certain white hairs being rougher than those in Cats and, Lions. His nose is somewhat of a pale red colour, being somewhat distinct or apart from the rest rest of his face on every side with a black line. Another line also doth divide the outermost part of his nose by length (as in an Ounce) but only being lightly lead by the top or highest parts, not impressed higher by the lowermost.  
The skin of his feet are exceeding hard, and his nails are hid in his feet (as the nails of an Ounce and a Cats are) neither doth he put them forth at any time, unless in taking of his prey as they do.  
He doth climb wonderfully, so that what he may be able to do in that thing (either in his cave or den) nature herself doth teach. He is a quick-moving creature, and cannot stand still in a place, so that except (by mere chance) the voice of a Wood-pecker in the basket of a certain Country man (who came then only to see the Lions) had made him quiet and attentive, there had been no hope of the portraiting out the picture of his body. He being present he was most quiet; but he going away, he would never stand still: wherefore I was constrained to send my man after the Countryman to buy the bird, which being present, he stood very still until the business was dispatched and the work absolutely perfected.  
Our Countrymen call it Luzarne, it is doubtful whether we should call it Leunce, or Lynx, in the affinity of the words. His skin is used by Noble men, and is sold for a great price. He is angry at none but them which offer him injury; his voice is like a Cats, when he would snatch away the food from his fellow. He is loving and gentle unto his keeper, and not cruel unto any man. So far Doctor Cay.  
Unto this description of Doctor Caius, I may add another description that was taken by the sight 
Another description taken by the sight of a skin.  of the skin of this Beast. The length whereof from the tip of the nose unto the very tail, was four spans and five fingers, and the length of the tail seven fingers, the breadth of the shoulderblades of his back, and the top of his neck, was two palms six fingers and a span; the length of his forelegs, a span and five fingers; and the length of his hinder-legs, a span and three fingers; the hair was very soft, but yet thick and deep, the tips of the hair upon his back were white, but in the neathermost parts they were red, and they are most white which fall downwards on both sides from the middle of his back.  
In the middle they are more red and dusky, the middle of the belly, and especially the lower part is white, but both sides of it are white and red, and every where upon his belly there are black spots, but most plentiful in the bottom of the belly, and on both sides. The uppermost part of his neck, right over against his ears, hath great black spots, his ears are small, and not bigger than a little Triangle, in the edges they are black, although with the black hairs there are mingled some white. His beard is mixed with black and white hair, which hair is great like to bristles. The teeth are most white, and the upper canine teeth hang over the nether the breadth of a finger, whereof six are small, and of those six two are the greatest, and all the residue are very small on the nether chap; and to conclude, all the teeth were like a common Weasils or Martil. His feet were very rough, being five distinct claws upon the fore-feets, and four upon the hinder, which claws were very white and sharp.  
The tail was of equal bigness and thickness, but in the tip thereof it is black. These skins are 
The price of a Lynx's skin. Countries of Lynxes.  sold for three Nobles a piece, and sometimes for six, and sometimes for less, according to the quantity of the skin and Country wherein it is sold. And unto this description do Bellonius and Bonarus agree. For Bellonius at Constantinople saw two Lynxes, much like unto Cats; and Bonarus had oftentimes seen them hunted in Moschovia, Lituania, Polonia, Hungaria, and Germany; but he commendeth above all the Lynxes of Scotland and Swesia, as most beautiful, having Triangular spots upon their skins. But the Indian and African Lynxes, he saith have round spots, sharp-bristly short hair, and full of spots on all parts of their body, and therefore they are not so delicate as the Lynxes of Europe. which with good cause he conjectureth to be the Linx that Pliny speaketh of, and not unlike to that which is bred in Italy. There are Lynxes in divers Countries, as in the forenamed Russia, Lituania, Polonia, Hungary, Germany, Scotland, so also they are most abundant in Scandinavia, in Swesia, so also about Hyelsus, and Helsyngia: likewise in all the Regions upon the Alps, and in Sylva Martia, they are also very plentiful in Ethiopia, in France and Italy, about the River Padus, and in the Island Carpathus. And thus having discoursed of their Country and proportion, whereby their differences and kinds may be discerned, we will leave every one of them to their particular, and proceed to the treatise and description of their general natures.  
There is no great difference betwixt their outward shapes and proportion, for both the smaller and the greater have bright eyes, divers coloured skins, a little head, a nimble and cheerful face, and 
Their outward shape and several parts.  (Albertus saith) that their body is longer than the body of a Wolf, but their legs shorter, mistaking the Linx for the Thoes. Their eyes stand forth of their heads very far, their tongue like the tongue of a Serpent, and Textor affirmeth that they have paps or udders in their Breasts, but surely he taketh Lynx for Sphinx.  
Their meat goeth into the belly strait through the maw, without staying, and therein is a note of their insatiable voracity, for none but insatiable Beasts or Birds are so affected, as in Birds, the Cormerant. It hath no ankle bone, but a thing like unto it; the nails are very long, as you may see in two of the former pictures, but he hideth them within his skin till he be angry, ready to fight or climb, or otherwise affected, as you may see by the picture of the Linx taken in the Tower of London.  
The inward proportion and anatomy of their bodies is like unto a man, and therefore Galen giveth this lesson to students in Physic, Prastat simiarum homini quam simillimarun artus diss●care, cum 〈◊〉 in exemplo exercese institues, sin ea non detur, aliquam ei proximam deligito, an't si nulla omnino Simia reperiatur, Cynocephalum, vel Satyrum, vel Lincem, ea omnia, quibus artuum extrema in digitos quieque discreta sual; that is to say, It is good to dissect those bodies which are likest to a man, when one would instruct himself in Anatomy, and if he cannot find an Ape, let him take a Baboon, a satire, or a Linx, and generally any creature, the extremity of whose sinews and joints are divided into five fingers or toes.  
There be some that have thought, that Panthers, Pardals, Lynxes, or Tigers, had been all of the kind of Cats, because of mutual resemblance in the greatness and strength of their nails, in the distinction of their skins, which are party coloured and fair, having also a round head, a short face, a long tail, a nimble body, a wild mind, and get their meat by hunting: but herein I leave every man to this own best liking and opinion: for when we have done our best to express their natures and several properties, it shall be idle to spend time about disputation to what rank or order every beast ought to be referred. For every one that readeth our story, and seeth out pictures may either be satisfied, or else amend our labour.  
The Linx therefore biteth most cruelly and deep, and therefore is accounted, Rapax animal, instar 
The actions and dispositions of Lynxes. Stumsius.  lupi, sed callidius, a Beast as revening as a Wolf, but more crafty; they get up into trees, and from them leap down upon very great beasts, and destroy them, being enemies Both to men and beasts, and at their pleasure, according to necessity, set upon both.  
They are taken sometimes in Germany, in the Duchy of Wertinberg, and that it was once credibly 
The place of their abode.  affirmed, one of them leapt down from a tree upon a Country man, as he passed under the same tree, but being weary, and having an Axe on his neck, received her on the sharp edge thereof, and so killed her, otherwise she would soon have killed him.  
They live in the mountains also, where they are killed by poison, or else hunted by armed men on Horseback, and included with multitudes, for their hunting is perilous, and therefore they 
Their meat or food.  must be enclosed with great company. Some take them with ditches, as we heard before Lions were taken; others in snares or 'gins laid upon the rocks, and stones, and whensoever they are hunted with Dogs, they run directly to the woods or to the next trees, wherein they are killed by gun shot.  
In the Summer time they are very weak and live among the Rocks, never straying far from their own lodging, hurting no man until the Autumn. They hunt wild Goats, whom they follow from Rock to Rock, leaping as fast or faster than the Goats. They Hunt also wild Cats and Hares, and some other little Beasts; but the greatest Lynxes hunt Hearts and Asses, and their manner is as we have said already, to get up into trees, and there to lie in wait for their prey, until they 
Olaus Mag.  espy it under the boughs, and then suddenly leap into the neck thereof, whether it be a Man or a great Beast, wherein they fix their claws so last, that no violence can shake them off, but with the sharpness of their teeth, by't into the scull, and eat out the brains, to the utter destruction of the Man or Beast, whomsoever they light upon, but if it be a small Beast, they eat the whole body thereof, and not only the brains.  
Yet this is a wonderful secret in their nature, that although they be long afflicted with hunger, 
A singular note of forgetfulness. Pliny. Solinus.  yet when they eat their meat, if they hear any noise, or any other chance cause them to turn about from their meat, out of the sight of it, they forget their prey notwithstanding their hunger, and go to seek another booty, never remembering that which they had before them, nor yet return back again to eat thereof. The voice of this Beast is called by a special word in Latin, Orcare, or Corcare, which I may English Croaking, or Whining, for the voice thereof is not great, and therefore the Author of Philomela saith, Dum Linces orcando fremunt, ursus ferus uncat; While the Linx croaketh, the wild bear whineth. And Arlunus saith, Corcare vox lupi Cervarll; to croak is the voice of 
The voice of Lynxes.  a Linx.  
It is thought that of all Beasts they see most brightly, for the Poets feign, that their eye sight pierceth through every solid body, although it be as thick as a wall: yet if you offer unto it any 
The sight of Lynxes.  thing which is transparent, it is much offended, and sometimes blinded, but I cannot tell, whether the sight be attributed to the Linx truly according to nature, or fabulously in imitation of the Poetical fiction of Lynceus, of whom it was said in ancient time, that he saw through stone walls, of whom Horace writeth thus:  
Si possess oculo, quantum contendere Lyneeus,  
Non tamen 〈◊〉 contemn●● lippus inungl.  
Marcus Tullius also saith in this manner, in the admiration of Lynceus eyesight, as though darkness 
Orpheus.  did not hinder it, Quis est tam Lynccus qui in tantis tenebris nihil effendat? Apollonius saith, that so great was the perfection of this man's eyesight, as he was believed to see perfectly down into the earth, and what was done in Hell. Plutarch saith, that he could see through trees and rocks. Pausanias writeth, that he was a King, and reigned after Danaovita. Pyndarus writeth, that Ida and Lynceus were the sons of Aphareus, and that a contention growing betwixt Ida, and Castor, and Pollux at 
The fables of the Poets about Lynceus.  the marriage of Helena because they twain would have ravished Phoebe and Illayra, the wives of Ida and Lynceus; Ida did therefore slay Castor, and afterwards Lynceus slew Pollux when he spied him lie under an Oak, from the mountain Taygetus. Wherefore Jupiter slew Ida with lightning, and placed Castor and Pollux in heaven among the stars. There was another Lynceus husband of Hypermnestra, Daughter of Danaus, which Danaus having commanded all his Daughters in the night time to kill their Husbands, she only spared her husband Lynceus. But the truth is, that Lynceus of whom there is so many fables of his eyesight, was the first that found out the mines of Gold, Silver and Brass 
Coelius.  in the earth, and therefore simple people seeing him bring Gold and Silver out of the earth, and coming now and then upon him while he was digging deep for it, using the light of Candles, which he never brought out of the pits, they foolishly imagined, that by the sight of his eyes he was first 
Palaephaius.  of all led to seek for those treasures, and from hence came the common proverb, Lynceo perspicacior, for a man of excellent eyesight. And to conclude, others say, that Lynceus could see the new Moon the same day or night that she changed, and that therefore the fame of his eyesight came so to be celebrated, because never any mortal man saw that sight, himself excepted. And from these fables of Lynceus came the opinion of the singular perspicacity of the Beast Linx: of whom as I said before, as the sight is very excellent, and so far excelling men (as Galen saith) like as is also the sight of Eagles, so I do not hold any such extraordinary and miraculous sense to be in this beast, after any other manner, than the Poets did feign it to be in Lynceus, except as before said, Omnes imbecilliore sumus cernendi potestate, si aquilarum & Lyncis acuminibus conferamur. And therefore the proverb before spoken of, may as well be applied metaphysically to the Beast Linx, as Poetically to the man Lynceus; and so much may suffice for the sight. It is reported also that when they see themselves 
N. Spreng. Their urine and tears or weeping. Urine congealed into a medicinal stone.  to be taken, they do send forth tears and weep very plentifully. Their urine they render all backwards, not only the female but the male also, wherein they differ from all other Beasts: and it is said of them, that they knowing a certain virtue in their urine, do hide it in the Sand, and that thereof cometh a certain precious stone called Lyncurium, which for brightness resembleth the Amber, and yet is so congealed and hardened in the sand, that no Carbuncle is harder, shining like fire, wherewithal they make sealing Rings, which caused Ovid to write thus;  
Victa racemifero Lyncas dedit India Baccho,  
Equibus, ut memorant, quicquid vesica remisit  
Vertilur in lapid●s, & congelat aere tacto.  
But they say that of the male cometh the fiery and yellow Amber, and of the female cometh the white and pale Amber. In Italy they call it Langurium, and the Beast Languria, and Lange. This Lyncurium is called of some Electrum, Pterygophoron, and they say it is the same which will draw unto it leaves, straw, and plates of Brass and Iron, according to the opinions of Diocles and Theophrastus, and that being drunk out of water is good for the stomach, and very convenient for the flux of the belly, according to Dioscorides; and that it cureth the pains of the reins, and healeth the King's evil, according to Solinus: And Theophrastus goeth about to establish this opinion by reason, and laboureth to persuade it as probable, that the urine of a Linx should congeal into a stone among sand, as well as the urine of a man, to engender a stone in the reins or in the bladder.  
And of this opinion is Pliny, Theophrastus, Hesychius, Varinus, Zenothimis, Plutarch, and Aristotle. But in my opinion it is but a fable: For Theophrastus himself confesseth that Lyncurium, which he calleth Lyngurion, and Amber Hualos, is digged out of the earth in Lyguria. Sudines and Metrodorus say that there is a certain tree in Lyguria, out of which Amber is taken, and this tree is the black Poplar, and it is also very probable, that seeing this Amber was first of all brought into Greece out of Lyguria, according to the denomination of all strange things, they called it Lyngurium after the name of the Country, whereupon the ignorant Latins did feign an etymology of the word Lyncurium, quasi Lyncis urinam, and upon this weak foundation have they raised that vain building; and for further demonstration of this truth, Dioscorides saith in his discourse of the Poplar, that it growing about the River Eridanus, sendeth forth a certain humour like tears, which groweth hard, whereof they make that which is called Electrum, being rubbed, it smelleth sweet, and for that it hath not only power to draw unto it Brass, Iron, and such things, but also Gold, it is also called Chrysophoton; unto this Lucianus subscribeth: and whereas it was said that in Italy this Amber-stone is begotten, near the River Padus, where stand many white Poplers; my conjecture is, that some such like humour may issue out of them, and not only by accident, but through affinity of nature, and condensate into a stone, which the people finding, covered in the sand under the trees, and through their former persuasion, might easily take it for the stone engendered by the urine of the Linx.  
Hermolaus also writeth this of the Lyncurium, that it groweth in a certain stone, and that it is a kind 
Mushrooms grow out of a stone.  of Mushroom, or Padstoole which is cut off yearly, and that another groweth in the room of it, a part of the root or foot being left in the stone, groweth as hard as a flint, and thus doth the stone increase, with a natural secundity: which admirable thing, (saith he) I could never be brought to believe, until I did eat thereof in mine own house.  
Evax (as it is recited by Sylvatious) saith that the urine of the Linx, d●mi servatus, generat optimos fungos suprase quotannis, reserved at home in ones house, bringeth forth every year the best Mushrooms. This is also called Lapis Litzi, and Lapis prasius, which is divided into three kinds, that is, Jaspis, Armeniacus, and Lapis phrygius, called also Belemintes; wherewithal the Chirurgeons of Prussia and Pomerania, cure green wounds, and the Physicians break the stone in the bladder. But the true Lyxcurium which is extant at this day, and currant among the Apothecaries, is as light as the Pumice-stone, and as big as filleth a man's fist, being of a blackish colour, or of a russet; the russet is more solid, sandy, and fat, and being bruised or eaten, tasteth like earth: both kinds are covered with little white skins, and there is apparent in them, a spongy tenacious substance, and this I take to be the Mushroom whereof Hermolaus speaketh. And by the little stones and small skins, it may be conjectured to be Corpus heterogenes, in terra coalescens: A Hetrogenean body increasing in the earth, wherewithal it hath no affinity.  
There was another stone of the urine of a Linx to be seen in Savoy, the substance whereof was clearly crystal, the form of it was triangular, the hardness so, as you might strike fire with it, and the colour partly white, and partly like Wine mingled with water; so that I will conclude, that the urine of a Linx may engender a stone, though not in such manner as is beforesaid. For the Arabian J●rath affirmeth, that within seven days after the rendering, it turneth into a stone; but it is not the Lyncurium properly so called, for that is the Amber or Gum before spoken of, although catachrestically so called.  
And if it be true, that there be certain Mushrooms near the Red-sea, which by the heat of the Sun are hardened into stones, than also it may follow very naturally, that those stones may produce Mushrooms again, for both the dissolution and the constitution of things are thought to be grounded upon the same principles. And thus much shall suffice for the urine of the Linx, and the stone made thereof.  
The skins of Lynxes are most precious, and used in the garments of the greatest estates, both 
Uses of their several parts. Eberus.  Lords, Kings and Emperors, as we have showed before, and for that cause are sold very dear. The claws of this Beast, especially of the right foot, which he useth in stead of a hand, are included in silver, and sold for Nobles a piece, and for Annulets to be worn against the falling sickness. The love of these beasts to their young ones is very great, like as the Pardals, Lions, and Tigers. The King of Tartary hath tame Lynxes which he useth in hunting, in stead of Dogs. The ancient Pagans dedicated this Beast to Bacchus, feigning that when he triumphed in his chariot of Vine branches, he was drawn by Tigers, and Lynxes. And therefore Virgil saith; 
Lynxes tamed.   
Quid Lynces Bacchi variae,—  
And Ovid;  
Dicta racemisero Lyncas dedit India Baccho.  
All the nails of a Linx being burned with the skin, beaten into powder, and given in drink, will 
The medicines of the Linx.  very much cohibite and restrain abominable Lechery in men: it will also restrain the lust in women being sprinkled upon them: and also very effectually and speedily take away either itch or scurf in man or woman's body. The urine of this Beast is accounted very medicinable for those which are troubled with the Strangury, and running of the reins.  
The same is also very good and wholesome for the curing of any pain or grief in the windpipe 
Pliny.  or throat; Bonarus Baro doth a affirm that the nails of Lynxes which are in their Country, are had in great estimation and price amongst their Peers and Noble men: for there is a very certain opinion amongst them, that those nails being put upon the yard of either Horse or Beast whose urine is kept back or restrained, will in very short space cause them to void it without any grief at all. He reporteth also that their nails do there wax white, and that they include them all in silver, and do commend them for an excellent remedy against the Cramp, if they be worn (peradventure because they are bending and crooked) by which persuasion there are some superstitious men which hang certain roots which are crooked and knotty about them against the Cramp. There are some which do ascertain that these nails are good and ready helps for the soreness of the Uuula which is in the Horse's mouths: and for that cause there are many Horsemen which carry them continually about them.  
The Linx or Wolf, which is begotten of a Wolf and a Hind, the Musk-cat, the Weasill and all 
Arnoldus.  such other like Beasts, do more hurt men by their biting teeth-wounds then by poison. There was a certain Hunter, as Collinus reporteth, which told him that the flesh of a Linx being sod in some hot pottage or broth, and afterwards eaten, would be a very good and wholesome medicine for the expelling of the Ague, or Quartan Fever; and that the bones of the same Beast being burnt and pounded into powder, would be a very excellent remedy for the curing of wounds which are old and stale, and full of putrefaction, as also the Fistulaes' which grow in the thighs or hips of men.    

Of the Marder, Martel, or Marten.  
And therefore the French call the word Martin by the name of Foines: And the skins of the Fir-martin, or House-martin, are far more beautiful to look upon, than those that live wild in the trees or Woods. Agricola calleth the Wood-martin Baummarder, because it liveth for the most part in trees, and saith that it never forsaketh the Woods, or very seldom, and therefore in that thing differeth from the Fir-martin. But herein he seemeth to be deceived, that he ascribeth to the Beech-martin, a loamy or red throat, and also a continual abode among the Woods. For they come sometimes to houses, and to Rocks; for which, as we have said already, it is called a Housemarder, and Rock-marder. And all these multitude of names, do but express the two kinds afore-named, whereof the Fir-Martin is most excellent; for Princes and great Nobles are clothed therewith, every 
The use of their skins, and how to choose the best.  skin being worth a French crown, or four shillings at the least. And they are so much the better, when there are more white hairs aspersed among the yellow. For their ordinary colour is a deep brown yellow, and these that are clean white, are four times worse than the former; and therefore are not sold for above three or four groats a piece, howsoever the saying of Martial, Venator capta Marte superbus adest. Here cometh the proud Hunter that hath killed a Martin, may very well be applied unto them which take any of these beasts, for they cannot choose but be very joyful, which get a good sum of money for a little labour, as they have for a Martin's skin. By inspection of the Foins, that is, the Martins of the beech; for the 
Difference betwixt Foins and Martin's.  French men called a Be●ch, Fau, from whence cometh the word Foines, you may see, that their skins are more dusky, having a tail both greater and blacker than the martin's of the Firs. And therefore you must understand, that they of the Firs are by way of excellency called martin's, and the other of the woods called Foines. There is no great difference betwixt their bigness: and if by their skins at any time there seem any inequality, in breadth, or length, it must be attributed to their age and difference of years, and not to any proportion in nature or distinction of kind. And as we have said that the Fir-martins' are absolutely the best, yet that is not to be understood generally. For the martin's of Polonia are so brown, that they are altogether disliked, and are accounted no better than the common Beech-martins'. Wherefore the bright-brown aspersed with white hairs is ever accounted more precious without all exception, and by that colour upon the back of the skin, the skinner judgeth of the worth, and not by the yellowness of the throat.  
Of these Beech-martins' there are great plenty in the Alps, especially on the Southside, 
Regions breeding martin's.  which look towards Italy, but very few of the Wal-martins'. But on those parts of the Alps which look towards Germany and the North there are abundance of Fir-martins' with yellow throats, for you must remember that the 〈…〉 Martin hath a white thro' 〈…〉, and the Fir-Martin a yellow throat.  
There are also of both kinds in Helvetia, and the most excellent are in the vales towards 
Eras Stella.  the Alps. In France there are no martin's of the wall, but the Beech-martins' live in hollow beech's. There are also woods▪ full of the Beasts in Brussia, which the people there call Gayni. Lanzaerucca a wood of Scandenavia fourscore miles long, is full of Martin's. Also Muscovy, and Lituania have store of these Beasts, and Sabels'. But they of Lituania, are the whitest in 
Olaus Mag.  the world.  
The people of Sarmatia in Europe, wear garments of these in Sables; and the inhabitants of 
Jo Bohemus.  Scythia, Hungaria, near Tanais, do pay yearly unto the Emperor of Russia, once called the Duke of Muscovia, a certain number of Sabels' and Martin's skins. There are also store of Martin's near Bragansa, and generally in all parts of Europe except in England.  
They are in quantity about the bigness of a Cat, having longer bodies, but shorter legs, 
Their quantity and several parts.  with heads and tails like a Fox, their skins ordinarily brown, white on the throat, and more yellow on the back.  
Their teeth are exceeding white, and unequal, one longer than another, being above measure sharp, and the canine teeth both above and beneath hang out very long. Amongst which on the nether chap, stand six small cutting teeth in a right line over against one another, which I think happeneth not in any other, Beast of the world. The grinding teeth are like a saw, being triangular in fashion, eight above and eight beneath. Whereof the furthermost upon the upper-most side of the mouth, are more deep and inward in the palate, than all the residue, the whole number is thirty two. The long hairs upon their upward lip do bend clean backwards.  
Notwithstanding that there be two kinds of this Beast, as already we have said, yet do the 
Their copulation.  Wood-martins', or Beech-martins', greatly desire copulation with the other wherefore Albertus saith, Miscentur inter se haec genera, & Martesphagi, fere sequitur, Martem ablet●m, tanquam nobiliorem, ut foetum ex ea nobiliorem acquirat. The Beech-Martin followeth the Fir-Martin, und desireth her copulation as the nobler kind, that he may thereby dignify his own issue. It should seem that they breed in March, and make their nests like the draies of Squirrels, and bring forth many at a time; For it was constantly affirmed by a Countryman of Germany, that he found a nest of these Martin's builded like a Squirrels, having four young ones in it, in the beginning of April.  
If they be taken when they are young, both one and other kind grow wonderful tame and 
The taming of Martin's.  familiar with Men and Dogs. And Gesner had one of these, which loved a little Dog wonderfully, and would follow him abroad whithersoever he went for or near. It would also play with Dogs and Men, with teeth and nails, lying flat upon the back like a Cat, and never give any little hurt. But loosened from his chain it would wander abroad into the neighbour's houses, and many times far off, but always return home again. They which tame them, because that they are easily exasperated, and bite deeply when they are angry, do break off the tops of their canine teeth, with a pair of pinsons for the preventing of that mischief 〈…〉eth, that the excrement of this Beast smelleth like a Musk-cat, and saith the reason 〈◊〉 because they feed upon sweet fruits; but we have heard that they eat Pullen-birds, Eggs, and Mices but that they eat 
Their food.  of fruits it cannot be proved▪ 〈…〉 it unto their own nature. For as the Martin●●esmelleth sweetly after her meat, so may this Martin- 〈…〉 〈…〉. To conclude, the skins of these beasts is applied to gow●y legs, and the white hairs of the throat made into a cap, is very sovereign for the headache. They may be taken with Dogs, or in traps, but commonly they are taken in ditches or pitfalls, according to this Verse of Calemius, wherewithal, I will conclude;  
Et laqueo vulpe, & decipe cassi f●inas.   

Of the MOLE or WANT.  
I Do utterly descent from all them that hold opinion that the Mole or Want is of the kind of Mite, for that all of them in general, both one and other, have two long crooked foreteeth which is not in Moles, and therefore wanting those as the inseparable propriety of kind, we will take it for granted that it pertaineth not to that rank or o 〈…〉 o of fourfooted Beasts. But concerning the 
The several names.  Hebrew name thereof, there is much variance, and little certainty amongst writers. Some of them calling it Tinschemet, which word is found Deut. 14. which is also translated by the Chaldees, Bots or Baveta, a Swan, and the Septuagints and Jerom, Ibis, and Rabbi Solomon in another place of the same Chapter translateth it a Bat, which the French call Chaulve-souris. But in that place of Levit. 11. where the Stellio, the Lizard, and Tinschemet, are reckoned unclean Beasts; Rabbi Solomon interprets it Talpom, the Mole. The Septuagints, Aspalox; the Caldee, Aschuta: the Arabian, Lambaraz; the Persian, Angurbah-dedach. There is a sentence, Isa. 2. in Hebrew thus, Lachepon perot ve 〈…〉 ephim: which by Munster is thus translated, In die projiciet homo eur 〈…〉 & argent 〈…〉 dea 〈…〉 in fossuras talparum & vespertilionum. In that day shall a man cast away his goods of silver and gold into the holes of Moles and Bats. By S. Jerom it is translated thus, Projiciet home I 〈…〉 la, usque u 〈…〉 art 〈◊〉 & verspertiliones. A man shall cast away his Idols to worship Moles and Bats. Some again make but one word of Latheporperot, and translate it a Beast digging ditches; and the Septuagints, Idols or abominations, and think that they were so called, because their outward farm representeth some such reptile creature, and Symmachus; unprofitable things; but Aquila, Orugas, digging Beasts: and therefore at this day all the learned take Perot for Moles, so called by reason of their digging. Avicen calleth it Pelagon, a blind Mouse. In Greek it is called sometimes Spa 〈…〉, but more often Aspalax: yet Albertus calleth it by a strange Grecian name Gol 〈…〉 and Keky, which he took from Avicen. The Italians retain the Latin word Talpa; the Spaniards, Topo; by which word the Italians at this day call a Mouse. The French call it Taulpe; the Germa 〈…〉 Mu 〈…〉 f, and in Saxon, Molwurffe, from whence is derived the English Mole, and Molewarp. The H 〈…〉 tians, Schaer and Schaermouse, and the Molehill they call Schaerusen of digging. The Holland 〈…〉 and the Flemings call it Moll and Molmuss, in imitation of the Germane word: the Illyrians, 〈◊〉. And generally the name is taken from digging and turning up the earth with her nose and back, acco●to the saying of Virgil;  
Aut oculis cap●● fodere cubilia Talp 〈…〉  
Some are of opinion, that it is called Toilpa, because it is appointed to an everlasting darkness in the earth; of which sort Isidorus writeth thus, Talpa dicta est to quod per 〈…〉 〈◊〉 〈…〉 ris dammata, est enim absqu 〈…〉 is.  
It is called also in Greek, Indouros, and Siphneus, of Siphnon the earth, because in liveth the earth, and turneth it upward to make it hollow for passage. The like I might say of his other names, Ixliocha, and Orthoponticos; But this shall suffice for his name.  
In Butotia about the Champaig 〈…〉 called Orchomani 〈…〉, there are the greatest store of Moles 
Countries of Moles. Aristotle. Aelianus. Pliny. Generation of Moles.  in the world: for by digging they undermine all the fields, and yet in L●●badia another Country of Boeotia, there are none at all, and if they be brought thither from any other place they will never dig but die. Rodolphus, Oppianus, and Albertus affirm, that they are created of themselves of wet earth and rain water, for when the earth beginneth to putrify, the Mole beginneth to take life.  
They are all for the most part of a black dusky colour, with rough, short and smooth soft hair as wool, and those hairs which were whitest when they are young, are most glistering and perfect black when they are old: and Gesner affirmeth that he saw in the end of October, a Mole taken which was very white, mixed with a little red, and the red was most of all upon her belly, betwixt her forelegs and the neck, and that it could not be a young one, because it was two palms in length betwixt his head and tail.  
These Beasts are all blind and want eyes, and therefore came the proverb Talpa caecior, Tuphloteros 
Blindness of Moles.  aspalacoes, blinder than a Mole; to signify a man without all judgement, wit or foresight; for it is most elegantly applied to the mind. Yet if any man look earnestly upon the places where they should grow, he shall perceive a little passage, by drawing up the membrane or little skin which is black, and therefore Aristotle saith of them in this manner probably;  
All kinds of Moles want their sight, because they have not their eyes open and naked as other Beasts, but if a man pull up the skin of their brows about the place of their eyes, which is thick and shadoweth their sight, he shall perceive in them inward covered eyes, for they have the black circle, and the apple which is contained therein, and another part of the white circle or skin, but not apparently eminent; neither indeed can they, because nature at the time of generation is hindered, for from the brains there belong to the eyes two strong nervie passages, which are ended at the upper teeth, and therefore their nature being hindered, it leaveth an imperfect work of sight behind her.  
Yet there is in this Beast a plain and bald place of the skin where the eyes should stand, having outwardly a little black spot like a Millet or Poppey-seed, fastened to a nerve inwardly, by pressing it, there followeth a black humour or moistness, and by dissection of a Mole great with young, it is 
Albertus.  apparent (as hath been proved) that the young ones before birth have eyes, but after birth, living continually in the dark earth without light, they cease to grow to any perfection; for indeed they need them not, because being out of the earth they cannot live above an hour or two.  
Aesop hath a pretty fable of the Ass, Ape, and Mole, each once complaining of others natural wants; the Ass, that he had no horns, and was therefore unarmed; the Ape, that he had no tail like other Beasts of his stature and quantity, and therefore was unhandsome; to both which the Mole maketh answer, that they may well be silent, for that she wanteth eyes, and so insinuateth, that they which complain shall find by consideration and comparison of their own wants to others, that they are happy and want nothing that were profitable for them.  
Oppianus saith, that there was one Phineus which was first deprived of his eyesight, and afterward turned into a Mole: It should seem he was condemned first to lose his eyes, and afterward his life.  
These Moles have no ears, and yet they hear in the earth more nimbly and perfectly than 
Their several parts and members.  men can above the same, for at every step or small noise and almost breathing, they are terrified and run away, and therefore (Pliny saith) that they understand all speeches spoken of themselves, and they hear much better under the earth then being above and out of the earth. And for this cause they dig about their lodging long passages, which bringeth noises and voices to them, being spoken never so low and softly, like as the voice of a man carried in a trunk, reed or hollow thing.  
Their snout is not like a Weasils, as Suidas saith, but rather like a Shrew-mouses, or (if it be lawful to compare small with great) like to a Hogs. Their teeth are like a Shrews and a Dogs; like a Shrews in the nether teeth and furthermost inner teeth, which are sharp pointed and low inwardly; and like a Dogs, because they are longer at the sides, although only upon the upper jaw, and therefore they are worthily called by the Grecians, Marootatous; that is dangerous biting teeth; for as in Swine the under teeth stand out above the upper, and in Elephants and Moles, the upper hang over the nether, for which cause they are called Hyperphereis.  
The tongue is no greater than the space or hollow in the nether chap, and they have in a manner as little voice as sight, and yet I marvel how the proverb came of Loquax Talpa, a prattling Mole, in a popular reproach against wordy and talkative persons, which Ammianus saith, was first of all applied to one Julianus Capella, after he had so behaved himself, that he had lost the good opinion of all men.  
The neck seemeth to be nothing, it is so short, standing equal with the forelegs. The lights are nothing else but distinguished and separated Fibres, and hang not together upon any common root or beginning, and they are placed or seated with the heart, which they enclose, much lower toward the belly then in any other Beast Their gall is yellowish, their feet like a Bears, and short legs, wherefore they move and run but slowly; their fingers or toes wherewithal they dig the earth, are armed with sharp nails, and when she feeleth any harm upon her back, presently she turneth upward and defendeth herself with her snout and feet: with her feet she diggeth, and with her nose 
Cardanus.  casteth away the earth, and therefore such earth is called in Germany, M●l●werff, and in England, Molehill: and she loveth the fields, especially meadows and Gardens, where the ground is soft, for it is admirable with what celerity she casteth up the earth.  
They have five toes with claws upon each forefoot, and four upon each foot behind, according to Albertus, but by diligent inspection you shall find five behind also, for there is one very little and recurved backward, which a man slightly and negligently looking upon, would take to be nothing. The palm of the fore feet is broad like a man's hand, and hath a hollow in it if it be put together like a fist, and the toes or fingers with the nails are greater than any other beasts of that quantity. And to the end that he might be well armed to dig, the forepart of her forelegs consist of two solid and sound bones which are fastened to her shoulders, and her claws spread abroad, not bending downward, and this is peculiar to this Beast not compatible to any other, but in her hinder legs both before and behind they are like a mouse's, except in the part beneath the knee, which consisteth but of one bone which is also forked and twisted. The tail is short and hairy. And thus much for the Anatomy and several parts.  
They live as we have said in the earth, and therefore Cardan saith, that there is no creature which 
The places of their abode.  hath blood and breath that liveth so long together under the earth, and that the earth doth not hinder their expiration and inspiration; for which cause they keep it hollow above them, that at no time they may want breath, although they do not heave in two or three days; but I rather believe when they heave, they do it more for meat then for breath, for by digging and removing the earth they take Worms, and hunt after victuals.  
When the Worms are followed by Moles, (for by digging and heaving, they foreknow their own perdition) they fly to the superficies and very top of the earth, the silly beast knowing that the Mole their adversary, dare not follow them into the light, so that their wit in flying their enemy is greater, then in turning again when they are troad upon. They love also to eat Toads and Frogs, for Albertus saith, he saw a great Toad whose leg a Mole held fast in the earth, and that the Toad made an exceeding great noise, crying out for her life, during the time that the Mole did bite her. And therefore Toads and Frogs do eat dead Moles. They eat also the root of Herbs and Plants, for which cause they are called by Oppianus, Poiophagi Herbivora, herb-eaters.  
In the month of July they come abroad out of the earth, I think to seek meat at that time when 
Enemies to Moles.  worms be scanty. They are hunted by Weasils, and wild Cats, for they will follow them into their holes and take them, but the Cats do not eat them: whereas we have said already, that they have an understanding of men's speech when they hear them talk of them;  
I may add thereunto a story of their understanding, thus related by Gillius in his own experience 
Understanding of Moles.  and knowledge. When I had (saith he) put down into the earth an earthen pot made of purpose with a narrow mouth to take Moles, it fortuned that within short space as a blind Mole came along she sell into it and could not get forth again, but lay therein whining; one of her fellows which followed her seeing his mate taken, heaved up the earth above the pot, and with her nose cast in so much, till she had raised up her companion to the brim and was ready to come forth: by which in that blind creature confined to darkness, doth not only appear a wonderful work of Almighty God, that endoweth them with skill to defend, and wisely to provide for their own safety, but also planted in them such a natural and mutual love one to another, which is so much the more admirable, considering their beginning or creation as we have showed already. Because by their continual hearing and labouring for meat, they do much harm to Gardens and other places of their abode, and therefore in the husbandman's and housewifes' commonwealth, it is an acceptable labour to take and destroy them. For which cause it is good to observe their passages, and mark the times of their 
Taking of Moles.  coming to labour, which being perceived, they are easily turned out of the earth with a spade, and this was the first and most common way.  
Some have placed a board full of pikes which they fasten upon a small stick in the mole hill or passage, and when the mole cometh to heave up the earth, by touching the stick she bringeth down the pikes and sharp nailed boards upon her own body and back. Other take a Wyar of Iron, and make it to have a very sharp point, which being fastened to a staff and put into the earth where the Moles passage is, they bend and so set up, that when the Mole cometh along, the pike runneth into her and killeth her.  
The Grecians (saith Palladius) did destroy and drive away their Moles by this invention, they took a great Nut, or any other kind of fruit of that quantity, receipt and solidity, wherein they included Chaff, Brimstone and Wax; then did they stop all the breathing places of the Mole, except one at the mouth, wherein they set this devise on fire, so as the smoke was driven inward, wherewithal they filled the hole and the place of their walks, and so stopping it, the moles were either killed or driven away.  
Also Paramus showeth another means to drive away and take Moles: If you take white Hellebor, and the rinds of wild Mercury in stead of Hemlock, and dry them and beat them to powder, afterward sift them and mix them with meal and with milk-beaten with the white of an Egg, and so make it into little morsels or balls and lay them in the Mole-hole and passages, it will kill them if they 
Paramus.  eat thereof, as they will certainly do.  
Many use to kill both Moles and Emmets with the froth of new Oil. And to conclude, by setting an earthen pot in the earth and Brimstone burning therein, it will certainly drive them for ever from that place. Unto which I may add a superstitious conceit of an obscure Author, who writeth, that if you whet a mowing sith in a field or meadow upon the feast day of Christ's Nativity (commonly called Christmas day) all the Moles that are within the hearing thereof, will certainly for ever forsake that field, meadow or Garden.  
With the skins of Moles are purses made, for the rough, and soft hair, and also black russes 
Use of their several parts.  colour is very delectable. Pliny hath a strange saying, which is this; Ex pellibus talparum cubioularis vidimus stragula; adeo ne religio quidem a portentis summov●● delicias; that is; We have seen the hangings of Chambers made of mole skins, so that no conscience of religion cannot avert the monstrous love of delights from the affectation of men.  
For all the ancient Wise men and Magicians did hold, that this beast was capable of Religion, Nullis aeque credunt extis, nullum Religionis capacius judicant animal, ut si quis cor ej 〈…〉 r 〈…〉 s pa 〈◊〉; deporaris, divinationis & rarum efficiendarum eventus promittat; they give not so much credit to any entrails as to theirs; for they judge that no beast is so capable of Religion, because if a man eat the heart of a Mole newly taken out of her belly and panting, he shall be able to divine and foretell infallible events. Another saith, Veteribus monumentis traditur Gullinaceorum fibras maximè d●is gratas videri: 
Alex. ab Al.  sicut Talparum viscera Magi verissima dicunt, illisque hand seous quam solenni victima litari, haec enim sunt exta argutissima, in quibus divina mens inesse creditut: that is, the fibres of Cocks were wont among ancient Monuments to be accounted most acceptable to the Gods, even as the bowels of Moles (as the wise men say) and to offer these as a most solemn sacrifice grateful to the Gods, and that in those entrails it was believed that the mind and pleasure of God was seated and engraven; and a little after he saith, that the bowels of Moles and frogs do foretell many great and fortunate events.  
But I will leave this paganism, and let it never enter into the heart of a reasonable man, that such beasts can love Religion, or that God hath planted in their bowels and corrupt parts, such letters of his wisdom and foreknowledge, which he hath not granted to the immortal and incorruptible soul of man. Only this I find by experience, that before any rain and change of weather, these silly beasts heave up the earth more abundantly then at other times; and that in Thessaly (as Varro saith) a whole Town was once undermined by Moles. They were wont to sacrifice this beast to Neptune, because of the affinity betwixt their names, for in Greek Asphaloos', signifieth Neptune, and Asphalax, a Mole. Alunnus also writeth, that they were sacred and dedicated to Hell, because they kept continually within the bosom and bowels of the earth; and to conclude, because that Moles would not live in Coronea a part of Boeotia, before spoken of, and thereof came the common proverb, Asphalaca eye Coronean, a Mole is brought to Coronea, to signify the hatred of a gift or guest to him that is forced to receive him. Thus much for his natural and moral story; now followeth his medicinal.  

The Medicines of the Mole.  
There is nothing which is more profitable or medicinable for the curing of the bites of a Shrew, than a Mole being flayed and clapped thereunto. The same doth also very effectually cure and heal the blows or bitings of a Scorpion. Pills being made with that which proceedeth from Moles with 
Pliny.  Honey, eaten nine days together, doth preserve the body of any one from swellings or bunches in the flesh, who shall so eat them. For the avoiding or driving away the hairs which grow in any part of man's body, that they may never return or be renewed again: Take a Mole and lay her in water 
Arnoldus.  to besteeped or soaked, so long as she shall not have any hairs left upon her, with this water anoint the place which is full of hairs, and afterwards wash it with lie made of ashes; and then rub it with a linen cloth; then if you shall see the hairs to return again, wash it twice or thrice in the aforesaid manner, and they will be quite expelled away, and by no means can be made either to renew or come again. For the renewing, and bringing again of those hairs which are fallen or decayed, 
Furnerius.  take a Mole, and burn her whole in the skin, and mingle the dust or powder which cometh from the same with Honey unto the thickness or fashion of an Ointment, and this being rubbed or anointed upon the bare or bald place will without doubt in some short time or space procure the hair to grow thick. For the renewing of hairs which fall from Horses; Take a Mole and boil her in Oil, until all 
Russius.  the flesh be consumed and quite dissolved into a liquid juice, with this Oil anoint the place which is bare or destitute of hairs twice every day for some short space, and it will make the hairs to grow in great abundance.  
For the changing of the hairs of Horses from black to white, take a Mole and boil her in Salt water, or lie made of ashes three days together, and when the water or lie shall be quite consumed, put new water or lie thereunto this being done wash or bathe the place with the water or he somewhat hot; presently the black hairs will fall and slide away, and in some short time there will come white. Whosoever shall take a Mole and hold her in his right hand until she die, shall have such an excellent virtue therein, that she shall ease the pain of a woman's breasts only by touching them.  
The dust of a Mole being burnt, mingled with the white of an Egg, and anointed upon a Sheep, is an excellent and medicinable remedy against the lepry, which cometh oftentimes upon them. The 
Pliny.  dust of a Mole mixed with Oil or Honey, and anointed upon the skin of either man or woman which is full of Lepry, will very speedily and effectually cure and heal the fame. The same being used in the aforesaid manner, is very good for the curing of those which are troubled with the disease called the Kings E 〈…〉; as also for those which have hardbunches of kernels arising in their armholes, and 
Marcellus.  in other parts of their body.  
The whole body of a mole being taken and burned in the skin into dry dust, or powder, is an excellent remedy against the disease called the Fistula, as also for the purging of the corruption in them and healing of them, being once taken by any man. The same being also mixed with Hony, and rubbed upon the teeth of any one who hath pam in them, doth not only ease the pain and grief thereof, but also doth strengthen and make them fast. The blood of a Mole being killed, spread or 
Vinceniius.  anointed upon the head of any one which is bald, will very speedily renew and bring the hairs again. The head of a mole being cut off and beaten together with the earth which is stirred up by Moles, and wrought into a paste, and rolled together liked little loaf, is very much used for the healing of all swellings, and for those things which they call Impostumes; as also for all swellings or kernels 
Sextus.  which arise in the neck; so that in the time of the curing of these things, the party which is pained and grieved, be not suffered to eat any Swine's flesh.  
The tooth of a living Mole taken out and tied or bound to the teeth of any who is grieved therein, is commended by the Magis, or Wisemen to be an excellent remedy and cure for the same. The 
Obscurvi.  heart of a Mole being eaten nine days together, doth very speedily and effectually cure either him or her which shall so eat it, of that pestiferous disease called the King's Evil, if it be so that it hath not been of too long continuance with them. The same is also very good and profitable for the asswaging 
Pliny. Arnoldus.  of Wens, being used in the aforesaid manner. The liver of a Mole being beaten between the hands of him that is troubled with bunches or swellings in his back, and afterwards put upon the same, is a present help and cure. The same effect hath the right foot of a Mole for the asswaging of bunches and swellings arising in the flesh.    

Of the vulgar little MOUSE.  
AS we have handled the natures, and delivered the figures of the great beasts, so also must we not disdain in a perfect History to touch the smallest: For Almighty God which hath made them all, hath disseminated in every kind both of great and small beasts, seeds of his Wisdom, Majesty, and glory. The little Mouse therefore is justly termed, Incola domus nostrae, an inhabitant 
Definition of a Mouse.  in our own houses, Et rosor omnium rerum, and a gnawer of all things. And therefore from the sound of her teeth which she maketh in gnawing, she is called Sorex. Although we shall show you afterwards, that Sorex is a special kind, and not the name of the general. Wherefore seeing there be many kinds of Miso, and every one of them desireth a particular tractate, I thought good to begin with the Vulgar little Mouse, and so to descend to the several species and kinds of all; according to the method of the Philosopher, A notioribus ad minus nota, from things that are most known to them that are less known. In Hebrew it is called Achar, Levit. 11. where the Septuagints translate it 
The several names.  Muys; the Chaldee, Acbera; the Arabians, Fer, or Phar.; from whence cometh the Saracen word Fara. The Persians, An Must; the Latins, Must; the Italians, Topo, or Sorice, Alsorgio, O Rato, Di cas●, although Rato signifieth a Rat, both among the Germans, French, and English. The Spaniards call the little Mouse, Ramires 〈…〉; and the great Rat, Ratz; the French the little Mouse, Souris; which word seems to be derived from the Latin, Sorex, and the great Mouse they call Ramires 〈…〉. The Germans the great ones Raiz, and the little one Muss; the Illyrians and Polonians, Myss, which is the Greek word; and the great one they call Sczurcz; the Venetians call the Rat Pantegana, of Pontis the vulgar Greek name, and the Romans, Sourco.  
Now the dignity of this little beast, may appear by the name, which hath spread itself both to 
Denomination of sundry creatures from the Mouse.  beasts, fishes, men, herbs, and Cities. To beasts as we have showed before in the Ichneumon, which is vulgarly called the Indian Mouse, or Pharaohs Mouse And to fishes; for there is a little fish called Musculus, and in Greek, Mystocetoes, the Whale-mouse, because it leadeth the way, and showeth the Whale whither soever she swimmeth, for the avoiding of Rocks, (according to Pliny) although Rondoletius affirmeth otherwise, namely, that that guide of the Whale is called Egemon, and Egetur, and Mystocetus (he saith) is a shellfish. Generally most kind of Oysters are also called Myss, because sometimes they gape and make a noise like a Mouse, and close their shells again. The purple fishes be also called Myss; there is likewise a kind of precious stone called Mya, about Bosphorus Thracius, and many other such dignities, hath the the name of this beast attained.  
There was one Mys, the servant of that famous Philosopher Epicurus: likewise the name of 
Pausanias.  a Champion or Challenger, in Suidas and Varinus, and there was another called Must, of excellent skill for engraving in Silver, and therefore did draw upon the shield of Min 〈…〉 a, the fight betwixt the Lapithae, and the Centauris, and many other things. Whereupon Martial made this verse;  
Quis labour in Phiala? docti Myos? anne Myronis?  
There was a Consul of Rome, whose name was Must, and therefore Camerarius made this Riddle of the Mouse; Parva mihi domus est, sed janua semper aperta, Acciduo sumptu, furtive vivo sagina, Quod mihi nemen inest, Romae quoque Consul habebat. The Thracians called Argilus a Mouse, and the City which he builded Argelus. Myes was a City of jonia, and a Citizen of that City was called Myetius. Myon a City of Locri in Epirus, and the people thereof are called Myones. Myon sus, a little Region betwixt Teon and Lebedon, and according to Stephanus, an Island near Ephesus; the first Port or Haven of Egypt, opening to the Red Sea, is called Muos armos, the mouse's haven, and Mysia also seemeth to be derived from their stem. There is an Island under the Equinoctial line, called Insuia Murium, the Mouse Island, because of the abundance of Mice therein: and to conclude, even the herbs and plants of the earth, have received names from this little beast, as Hordeum, Murinum Myacantha, Sperage, Myopteton, 
Thevetus.  Myvoos, Myortocon, Mouse-ear, Mouse-foot; and such like. There have been also Comedies made of Myss, as that of Carsinus, called Myes, wherein the Weasil strangleth the night-wandering Myss. And another Greek, called Galeomyomachia, that is a fight betwixt Cats and Mice, wherein the Poet doth most pleasantly feign names of Mice, as their King he calleth Greilius, that is, a flesh-eater, and his eldest son Psicarpax, a corn-eater; and his second son Psitodarpes, bread-eater, and his eldest daughter, 
Fictions learned and witty of the proper names of Mice.  Lyenogluphe, candle-eater; and all his Ancestors Carpodaptai, that is, fruit-eaters. And then he bringeth other Mice in, as Turolicos, Psicolices, Cholecoclophos Homer in his Batrachomyomachia, that is, a fight betwixt Frogs and Mice, doth very elegantly describe divers proper names of Mice. As Piscarpax, whose father was Tuoxaties, and his mother Lychomile, daughter of Pternotrocta the King, and then other Mice, as Lychopinax, Terogliphus, Embaschitrus, Lychenor, Troglodytes, Artophagus, Ptermogliphus, Pternophagus, Cnissodioctet, Sitophagus, Artophilus, Meridarpax, and Thulacotrox, all which are not only out of the abundance of the Author's wit, but invented for the expressing of the mouse's nature.  
The Epithets of Mice are these; short, small, fearful, peaceable, ridiculous, rustic, or Country 
The colour of Mice.  Mouse, urbane, or City Mouse, greedy, wary, unhappy, harmful, black, obscene, little, whiner, biter, and earthly. And the Greek ones are expressed before in the proper names, and thus much may suffice for the names of Mice. Now to come to their several nature and significations. First of all 
Scaliger. Albertus.  concerning their colour. It is divers, for although Colour murinus' be a common term for a Mouse colour of Asses, yet notwithstanding Mice are sometimes blackish, sometimes white, sometimes yellow, sometimes brown, and sometime ash colour. There are white Mice among the people of Savoy, 
The quantity and several parts of Mice. Mathaeolus.  and Dauphin in France called Allobroges, which the Inhabitants of the Country do believe that they feed upon snow. But the white Mouse is above all other most lascivious and lecherous, and therefore it came into a proverb, Mys Leucos, Mys Cacos, the white Mouse is an ill Mouse, of whose lust Alciatus made this Emblem;  
Delitias & mellitiem, Must creditur albus,  
Arguere; at ratio non sat aperta mihi est.  
An quod ei natura sala 〈…〉, & multa libido est?  
Ornat Romanas an quia pelle nurus? 
Aristotle. Cicero.   
Sarmaticunt Murem opcitant plerique zibellum,  
Et celebris suaut est ungu 〈…〉 Muscus Arabs.  
Of all which conjectures of the Poets, the first is most probable; for the Ancients were wont to call wanton and effeminate men Pygargot, and Leucopygoi, from their beauty and whiteness. And as there is a difference in their colours, so also there is in their quantity: For some are very great, some meanly great, and some very small. Their heart is very great, and their liver and lights increase in the Winter time. Also the fibres that are in them, do increase and decrease with the waxing and waning of the Moon. For every day of the Moon's age, there is a fiber increased in their liver. And therefore Lucilius said well, Luna alit ostrea, & impiet echinos, & Muribus fibras auget: that is to say, The Moon feedeth Oysters, filleth Hedgehogs, and increaseth fibres in Mice. Some of these Mice have a gall, and some have none, as Aristotle and Pliny show in many places.  
The mouse's place of conception have many holes in it, during the time she beareth her young ones. There is no creature that heareth more perfectly than a Mouse, they dwell in houses of men, 
Albertus. Orus.  especially near supping and dining rooms, kitchens, or larders, where any meat is stirring. And they make themselves places of abode by gnawing with their teeth; if they find not convenient lodgings prepared to their hand, and they love the hollow places of walls, or the roofs of homes; and 
Aelianus.  therefore the Walps which in Aristophanes are called Drophae, that is gnawers of roofs, are to be understood to be Mice, because Mys Drophia is a Mouse in the house top. In the day time they he still, so long as they either see or hear a man, or any other beast harmful unto them, for they discern their enemies; not fearing an Ox, though they run away from a Cat.  
They are very desirous of bread, and delight to all those meats which are mad 〈…〉 fruit, for the nourishment of Men. It is a creature very diligent and exquisite, both to compass, seek out and choose the same, so that therefore it doth often endanger and lose his own 〈…〉 e: and finding any cupboards, wood, or such like hard matter, to with stand his purpose, and hinder his passage, it ceaseth not to weary itself with gnawing, until it obtain the purpose. All kinds of Mice love grain and corn, and prefer the hard before the soft; they love also Cheese, and if they come to many Cheeses together, they taste all, but they eat of the best. And therefore the Egyptians in their Hierogly phicks do picture a Mouse, to signify a sound Judgement and good choice. Buckmast is very acceptable to Mice, and the Mice in the Isle Par●●, in 〈…〉 does, in the Island Gyuros, which is one of the Islands of the Sporads in Cypr●●, and in Ch 〈…〉, they did eat Iron, as appeareth by Aristotle, Aelianus, and Heraclides. And it was also found, that in a certain Island near Chalybes, Mice eat and devour gold, and therefore the Goldsmiths did cut them in pieces among their metals. Plutarch, in the life of Marcellus saith, that there were many prodigies and fearful signs that did precede the war of Marius, amongst other, he saith that Mice did eat the Gold hanging in the Temple, and that one of the Temple-keepers in a certain trap took a female Mouse alive, who littered five little Mice in that place, and devoured three of them. Anthologius rehearseth a witty Hexastichon of Antiphilus, upon a Mouse which was slit asunder alive, for certain Gold-dust, which she had devoured, whereby was signified how men procure unto themselves exquisite torments, and unavoidable mortal harms by stealing, and increasing of riches signified by Gold. Vulgar Mice do ruminate or chew the cud as well as the 
Pliny. Albertus. M●ce cannot drink without d●nger.  Pontic, and they drink by licking or lapping, although their teeth be not sawed. It is reported that the Mice of afric, and especially of Lybia, die assoon as they drink. And the reason thereof we will show afterwards in the taking of Mice, when we come to discourse of their poisons. And for the present it should seem their temperament, or constitution is so moist, that nature can endure no addition. Yet in the plains of Arcadia, there are Mice which drink of a certain Fountain without any harm.  
The generation and procreation of Mice, is not only by copulation, but also nature worketh wonderfully in engendering them by earth and small showers, as we will show in the discourse of 
Theophrastus. Generation of Mice, and their carnal copulation.  wild Mice.  
But the house Mouse whereof we now entreat, is engendered by copulation betwixt male and female, and they are in general most libidinous, as may appear by that saying of Cratinus against Xenophon, Fear nun ex aithrias Katapuposunen muos astrapso Xenophontos, go to now, for from the skies I will strike by lightning the Murin wantonness of Xenophon: and the female is much more venereous than the male, as appeareth by that fable of Ipicrates describing the rage of a lustful woman. Postremo subiit me detestabilis lena, dejerans per Di●nam, per puellam, per Persephattam, se esse vitulam, esse virginem, esse pullam indomitam, at illa myonia erat. Then followed me that detestable bawd, swearing by Diana, and Persephatta, that she was a Heifer never touched, a Virgin never stained, and a Colt never covered, but the truth is, she was as good a Maid as a Mouse. Politianus in stead of at illa myonia erat, hath at illa cavus erat Murinus, that she was a mouse's hole, signifying that her virginity was lost, and that she suffered any lovers, as a Mousehole doth any Mice. And from hence came that verse of Martial, describing the speech of a lover to his love, calling him her Mouse and her Joy;  
Nam cum me Muremtu, cum mea lumina dicis.  
So that in general all Mice, and not only the white Mouse, are most desirous of copulation. And when they are in copulation, they embrace with their tails, filling one another without all delay. By 
Albertus. Copulation of Mice.  tasting of Salt, they are made very fruitful, and therefore Aristotle, and the Soldiers of Alexander the Great, do report, that Mice by licking one another, and by the licking of Salt, do engender & conceive with young without any other copulation. But what reasons they have to lead them to that opinion, I know not; beside that wonder reported by Pliny and Aristotle, that in a certain part of Persia, a female Mouse being slit asunder alive, all the young females within her belly are also found pregnant conceived with young.  
It is very certain, that for the time they go with young, and for the number they bring 
Two miracles in their procreation and multiplication.  forth, they exceed all other beasts, conceiving every fourteen or sixteen days, so that it hath been found by good experience, that a female Mouse having free liberty to litter in a vessel of millet-seed, within less compass, then half a year she hath brought forth one hundred and twenty young ones.  
They live very long, if they be not prevented of their natural course, and dying naturally, they perish not all at once, but by little, and little, first one member, and then another, (Pliny saith) 
Volaterranus. Gillius. Whether Mice be docible.  Evolucirbus hirundines sunt indociles, 〈…〉 terrestribus Mures, among the Fowls of the air, the Swallows are undocible, and among the creatures of the earth, a Mouse: Athertus writeth, that he saw in upper Germany, a Mouse hold a burning Candle in her feet, at the commandment of her Master all the time his guests were at Supper.  
Now the only cause why they grow not tame, is, their natural fear, such as is in Coneys, Hares, and Deer. For how can any man or beast love or hearken unto him, who they are persuaded lieth in wait for their life, and such is the persuasion of all them that fear: which persuasion being once removed by continual familiarity, there is no cause in nature, but that a Mouse may be docible as well as a Hare or Coney, which we have showed heretofore in their stories.  
It is also very certain that Mice which live in a House, if they perceive by the age of it, it be ready 
Presages and foreknowledge of Mice.  to fall down or subject to any other ruin, they foreknow it and depart out of it; as may appear by this notable story which happened in a Town called Helice in Greece, wherein the Inhabitants committed this abominable act against their neighbours the Greeks. For they slew them, and sacrificed them upon their Altars: Whereupon, followed the ruin of the City, which was premonstrated by this prodigious event. For five days before the destruction thereof, all the Mice, Weesils, and Serpents, and other reptile creatures, went out of the same in the presence of the Inhabitants, every one assembling to his own rank and company, whereat the people wondered much, for they could not conceive any true cause of their departure; and no marvel. For God which had appointed to to take vengeance on them for their wickedness, did not give them so much knowledge, nor make them so wise as the beasts to avoid his judgement, and their own destruction; and therefore mark what followed. For these beasts were no sooner out of the City, but suddenly in the night time, came such a lamentable Earthquake and strong tempest, that all the houses did not only fall down, and not one of them stood upright, to the slaughter of men, women, and children, contained in them; but lest any of them should escape the strokes of the timber and house tops, God sent also such a great flood of waters, by reason of the tempestuous wind which drove the waters out of the Sea upon the Town, that swept them all away, leaving no more behind then naked and bare significations of former buildings. And not only the City and Citizens perished, but also there was 
Aelianus.  ten ships of the Lacedæmonians in their port all drowned at that instant.  
The wisdom of the Mouse appeareth in the preparation of her house; for considering she hath 
Their natural wisdom.  many enemies, and therefore many means to be hunted from place to place, she committeth not herself to one lodging alone, but provideth many holes; so that when she is hunted in one place she may more safely repose herself in another. Which thing Plautus expresseth in these words; Sed tamen cogitato, Must pusillus, quam sapiens sit bestia, aetatem qui uni cubili nunquam committit suam: cum unum obsidetur, aliunde perfugium quaerit: that is to say, it is good to consider the little Mouse, how wise a beast she is, for she will not commit her life to one lodging, but provideth many harbours, that being molested in one place she may have another refuge to fly unto.  
And as their wisdom is admirable in this provision, so also is their love to be commended one to 
Their natural love to one another.  another, for falling into a vessel of water or other deep thing, out of which they cannot ascend again of themselves, they help one another, by letting down their tails, and if their tails be too short, than they lengthen them by this means: they take one another's tail in their mouth, and so hang two or three in length, until the Mouse which was fallen down take hold on the neathermost, which being performed, they all of them draw her out. Even so Wolves holding one another by their tails, do swim over great Rivers: and thus hath nature granted that to them which is denied to many men, namely, to love, and to be wise together. But concerning their manners, they are evil, apt to steal, insidious, and deceitful; and men also which are of the same disposition with these 
Aelianus. Their disposition, and their flesh. Procopius. Aristeas.  beasts, fearing to do any thing publicly, and yet privately enterprise many deceits, are justly reproved in imitation of such beasts. For this cause was it forbidden in God's Law unto the Jews, not only to eat, but to touch Mice, and the Prophet isaiah. ch. 66. saith, Comedentes carnem suillam, & abominationem, atque murem, simul consumentur, inquit Dominus, that is, they which eat Swine's flesh, abomination, and the Mouse, shall be destroyed together, saith the Lord: wherein the Prophet threateneth a curse unto the people, that broke the first Law of God in eating flesh forbidden; and the Physicians also say, that the eating of the flesh of Mice engendereth forgetfulness, abomination, and corruption in the stomach. 
Arnoldus.   
The eating of bread or other meat which is bitten by Mice, doth increase in men and children a 
Hurt by Mice to the body of mankind.  certain disease in their face, and in the flesh, at the roots of the nails of their fingers certain hard bunches, called by the Venetians, Spelli; and by the Germans, Leidspyssen; and by the Latins, Dentes Muris: yet it is affirmed, that the flesh of Mice is good for Hawks, to by given them every day, or 
Medicine of Hawks. Demetrius.  every each other day together with the skin; for it helpeth their entrails, purgeth fleam and choler; restraineth the fluxions of the belly; driveth out stones and gravel; stayeth the distillation of the head to the eyes; and finally corroborateth the stomach. Yet we have heard that in the Kingdom of Calcutta, they do eat Mice and Fishes roasted in the Sun. And it is said by some Physicians and Magicians, that the flesh is good against melancholy, and the pain of the teeth; but the medicinal virtues we reserve it to its proper place.  
Pliny affirmeth a strange wonder, worthy to be remembered and recorded, that when Hannibal besieged 
Eating of Mice.  Casselinum, there was a man that sold a Mouse for two hundred pieces of coin, so great was the extremity of famine, that the man which sold it, died for hunger, and as it should seem through the want of it, but he which bought it lived by eating thereof; the which thing argueth, that necessity, hunger, and famine, maketh men for the safeguard of life, to make more reckoning in extremity of the basest creatures, then in prosperity they do of the best. For that person which gave so much money for a Mouse, at another time would have scorned to have given so much for four Oxen.  
And on the other side, the wretched love of gain, which causeth a man to endanger his own life for love of silver. But I rather think that it was the hand of God himself taking vengeance of such a covetous disposition, which would not suffer him to live, that like Midas had gotten so much gold.  
The enemies of Mice are many, not only men, which by sundry artificial devices kill them, because 
Enemies of Mice.  of harm, but also beasts and wild fowl do eat their flesh, and live upon them. And first of all Cats and Weesils do principally hunt to catch Mice, and have been therefore by the late Writers called Murilegi, for their taking of Mice. And the nature of the Weesil is not only more inclined to hunt after them, than the Cat, but is more terrible also unto them; for if the brains of a Weesil, 
Pliny.  the hair or rennet be sprinkled upon Cheese, or any other meat whereto Mice resort, they not only forbear to eat thereof, but also to come in that place. They are also driven away by the sprinkling of the ashes of Weesils; and as all noises make them afraid, so none so much as the skreeching or crying of a Weesil, for at the hearing thereof they all fall astonished. And besides, they have more opportunity to follow and take them then Cats, because their bodies are lesser, and their noses and snouts longer, and therefore they follow them many times into their holes, and very nimbly pull them forth when they think they are most secure. Fox's also kill Mice; and in Italy there is a black Snake called Carbonario, from his colour, resembling coals, which I think to be the same that the Grecians call Myagros, from his hunting of Mice: This Snake d●th also eat and devour Mice. Hawks eat Mice, and all the night-birds, especially the night-crows and Owls. How hateful a Mouse is to the Elephant, we have showed already in that story, how in the presence thereof he will not touch his meat, nor eat any thing over which a Mouse doth run. Nor yet eat in the cratch or manger wherein a Mouse hath been. Ponze●●us affirmeth, that there is great love between Mice and Serpents, for sometimes they play together.  
There is a hatred betwixt Bats, Frogs and Mice, as may appear by Anthologius, Museus, and others. It is said also that they are hateful to Oysters, whereof I know no reason, except it be because they love their fish. And Alcia●●s hath a pretty emblem, which he entitleth Captivus ob gulam, wherein he showeth, that a Mouse watcheth an Oyster when he gapeth, and seeing it open, thrusts in his head to eat the fish; assoon as ever the Oyster felt his teeth, presently he closeth his shell again, and so crusheth the mouse's head in pieces, whereby he deciphereth the condition of those men which destroy themselves to serve their bellies. And thus much for the love and enmity betwixt Mice and other Beasts.  
Now concerning the actions of men, they hunt Mice to be rid from their annoyances, because they do not only destroy the things they eat, and live upon other men's cost; and therefore Parasites are compared unto unto them whom the Germans call Schmorotzer, and Tellerlecker, that is, smell-feasts, and lick-spickets, are compared to Mice, because they live at other men's tables. But also Mice do defile and corrupt, and make unprofitable whatsoever they taste; and therefore the Egyptians when they would describe corruption, do picture a Mouse.  
For these causes have men invented many devices, snares, and gins, the general whereof is called by the Latins, Muscipula; and by the Grecians, Muspala, and Myagra, the divers and several forms whereof I will not disdain to set down. For the wise Reader must consider, that it is as necessary, or rather more necessary for most men to know how to take Mice, then how to take Elephants.  
And although every woman, and silly Rat-catcher can give instruction enough therein, yet their knowledge cannot excuse my negligence, if I should omit the inventions and devices of the Ancients, whereby they delivered themselves from the annoyances of these beasts. And therefore first of all to declare the manner of catching them in places where corn is kept: Let your Mousetrap be placed to catch Mice, right against the door, but let them have room to come in, and in short time it will so fear them, that they will trouble you no more. But if Mice breed in the ground under crevices, except you fill all the crevices with Mousetraps, you will never catch them, which the Inhabitants of the Island Pandataria are fain to do.  
There are other kind of Mousetraps which do catch Mice alive: and othersome which do kill 
Varrus.  them, either being pressed down with the weight of it, or stifled with water, or otherwise, as with a strong piece of Iron being small, and hung right against the button of the trap, on the which piece of Iron they hang meat, and so by that means the Mouse is catched by putting her head through the hole to snatch at the meat; for she by stirring the Iron doth loosen the button, and so her head is shut fast in the hole. And there are other kind of Mousetraps which are covered all over, into the which the Mouse may run; and if you have put any water therein they are presently stifled. Of all which kind of traps shall be severally tracted: And first of all those which do catch Mice alive.  
The common kind of this Mousetrap is made of wood, long, and four-cornerwise, and is framed of four boards, but the hinder part is strengthened with strong wires of Iron, that she may without danger look in to see what she may get there; and that the smell of that which she findeth there, may allure her to come to it. And the former part hath a hole in the top, through which there is put a small piece of Iron; and also there is made a trap-door in form of a Portcullis, to the which the Iron is very slightly hung, that when the Mouse cometh to catch at the meat, she is suddenly taken by falling of the same; but the meat which you fasten to the nether end of this Iron hook must be fat, or the crust of cheese or bread; which if it be a little toasted at the fire, it will not be amiss, that the Mouse may smell it far off. Some do make these kind of traps double, with one door at one end, and another door at another end. These kind of Mousetraps Petrus Cresoent. doth call traps belonging to houses, which shall be spoken of hereafter.  
The other kind of Mousetrap is made with Iron hooks hung in the round circle; in the midst of the which brim is put a great many of the same wires, which being made sharp at every end, are after the form of the top of a crest, or helmet, or as it is made in a bow-net to catch fishes; and upon the hook let there be hung meat, by which means the Mouse coming to the meat, sticketh herself upon the hooks. The manner of making lesser Mousetraps is with Walnut-tree, and that the middle part of it be not covered, and that there be put to the mouth or brim thereof some kind of mettle, so that the open part may bend inward, and that the Mouse may not gnaw that which is within, except she creepeth under: which if she shall do, she shall presently be shut in by stirring the trap.  
Also there is another kind of Mousetrap which is covered with the bark of a tree, which is cut 
Crescentien.  into equal pieces, and laid cross one over another; but there is tied a Swine's skin in the middle, and also an earthen pot covered with the same bark, being first sprinkled with corn, that the Mice may custom to come to it, and being dried with lying, they break in pieces, but you must lay them together again, and fill your pot with water, by the which means assoon as ever they are upon the same, they fall into the pit, and so are stifled.  
And also it is reported of those which have tried the same, that if Mice fall into a vessel without water, and remain there a long time without meat, that then they devour one another, but if they remain there so long until one among them all be left alone, that is to say, the strongest of them all, and that he be suffered to go out, wheresoever he shall find any Mice he will eat them up, and they shall have much ado to escape him, because he hath been so long accustomed unto them. I was told also of a certain friend of mine, that a man of Senensis did set a purse in a hollow place, and made it to open and shut by some devise, so that at length he took a Mouse, which Mouse he fed only with the flesh of Mice, and after he had fed it so a long time, he let it go, who killed all the Mice he did meet, and was not satisfied with them, but went into every hole that he could find, and eat them up also. Also Mice are taken in vessels, from 
Crescentien.  whence they cannot escape, upon the which vessel let there be put a small staff, which is so cut in the middle, that she may only hold herself by the meat, and when you have so done, put the kernel of a Nut upon the middle of the staff, to the which the Mouse coming, doth fall into the vessel with the staff, and they will be stifled if there be any water: but if there be none she will be killed.  
And again, he telleth of another manner of catching of Mice, which is as great as the first, and it is after this manner: Take two smooth boards about the length of thy arm, and in breadth half thy arm, but join it so together, that they may be distant from the lower part in length some four fingers or little less, with two small spindle's or clefts, which must be at every end one, and fasten Paper under them, and put a piece of paste therein, being cut overthwart in the middle, but you must not fasten it nigh the middle, and let it be so bound, that it may easily be lifted up betwixt the spindle's, that if by slipping it should be altered, it might be brought again to the same form. But the two spindle's spoken of before, aught to be joined together in the ends above, and beyond them another small spindle to be made, which may hold in the middle a crooked wedge or button, upon the which may be hanged a piece of Hog's skin, so that one of them may easily be turned upsidedown with the skin, and put thereunto a little piece of earth or stick, that the Mice may easily come to it: So that how many Mice soever shall come thereto, and to the meat, shall be taken, always by rolling the Paper into his wont place.  
There is another manner also, which is to make a round piece of wood fastened on both sides with Needles, and made so that the hinder part of it weigh heavier than the former, and that it stand an inch higher than the other, and then when you have so placed it, throw some corn thereon, that the Mice may be alured thereto, and tie also a piece of flesh upon the former end of it; and so the Mouse going into the middle, by the rolling off the same, slippeth into the kettle which standeth under it, which must be half full of water, the circle presently being as it was before, that very often many Mice are catched in one night by this work, all falling into the kettle. Also there 
Crescentien.  are many kinds of Mice-traps, where Mice do perish by the weight thereof, and they are made of a small piece of wood made hollow, into the which shall fall down another small piece of wood; but i● must be made so, that it may fall weighty to press down the Mice going to the meat, and let the meat be tied to another little small piece of wood, which being touched, the heavy piece doth presently fall down, and so by that means the Mouse is taken.  
Our Country men do make a trap which is somewhat like to this, let two pieces of boards be joined together one foot broad, & two foot long, and afterwards let there be put in them a wooden pin, which you must fasten to the lower board; so that it may not touch the uppermost; and you must set it so, that the former part may easily move backward and forward; but moreover, the former board must be fastened to the hinder, like the fashion of a Gibbet or Gallows, with two pieces of wood standing upright, one being put overthwart, or after the fashion of the Greek letter 〈◊〉, and it must stand some nine inches high, and as broad as the board will suffer you, and let the meat be hung in the middle of it, but that board which is uppermost, must touch both the ends of the other, and notched according to the breadth, the notch being made after the form of a wedge divided into two parts; and another small piece of wood must be put to that which is uppermost, almost two fingers long, and one finger broad, and let there be put into the lower notch a piece of wood with meat at it, so that it may be slightly fastened to the brim of the uppermost, that the meat being presently touched, the other may the easi●er fall.  
And you may lay a stone upon the uppermost board, that it may fall the heavier. And there are some also which to the lower board do fasten iron pins, made very sharp; against the which the Mice are driven by the weight of the fall. Furthermore, there is another kind of trap made to cover them alive, one part of it cut out of a small piece of wood, the length of the palm of thy hand, and the breadth of one finger, and let the other part of it be cut after the form of a wedge: and let this piece of wood be erected like a little pillar, and let the wedge be put into the notch of another piece of wood, which must be made equal with the other, or very little shorter: and this pillar must be so made, that the Moule may not perish before she come to the meat: the wood where the meat must stand, aught to be a span long, and you must fasten the meat about the middle of it, but the former part of it must have a cleft, which must begin a little from the brim, and shall be made almost the length of two fingers, and you must make it with two strait corners, and take away half the breadth of the wood. These three pieces of wood being thus made ready, thou shall erect a little pillar, so that the wedge may be downward, whereby the Mouse may see the meat every where: and let the meat be hung in the former corner of the pillar, so if the Mouse shall touch the meat, he shall be pressed down with the fall of the board. Mice also by the fall of a cleft board are taken, which is held up with a pillar, and having a little spattular of wood, whereon the meat shall lie, so made that the pillar doth not open being parted, except when the Mouse cometh to touch the meat, and so by that means she is taken.  
There is also another manner of Mousetrap used among us, which is, let there be a hole made and compassed about with a board of a foot long, and five or six fingers broad, the compass whereof must be four fingers; into this hole let there be put a vessel made of wood the length of ones fist, but round and very deep; and in the middle of each side of this vessel let there be made a hole, wherein there is put in a thread made of Iron with meat, and let it be compassed about with a small thread which must be fastened overthwart the hole: and the part of the thread which hangeth down must be crooked, that the meat may be fastened thereto, and there must be a piece of the thread without; to the which may be tied a stronger piece of wood, which is the thread whereon the meat is hanged, by the which the Mouse is taken, by putting her head into the vessel to catch at the meat.  
And also Mice are taken otherwise, with a great Cane wherein there is a knot, and in the top of it let there be made a little bow with a Lute string, and there stick a great needle in the middle of the pole of the Cane, and let the pole be made just in the middle, and let there be bound a piece of flesh beneath, so prepared, that when the Mouse shall bite, and move the skin, that then the string slippeth down, and so the needle pierceth through his head, and holdeth him that he cannot run away. But among all the rest, there is an excellent piece of workmanship to catch Mice; which I will here set down: Take a piece of wood, the length of both thy fists, one fist broad, and two fingers thick, and let there be cut off about some two fingers, a little beyond the middle of half the breadth. And that breadth where it was cut, aught to be more declining and lower, after the manner of this letter A. And you must put to the side of this a piece of wood, half a circle long, bending, and in the middle part of each side holes pierced through, so that the half circle may be straight, and plainly placed to the foundation of the wood, that the trap being made, it may rest upon the same half circle, and upon this half circle let there be placed Iron nails very sharp, so that the instrument by falling down may cover the Irons of the half circle assoon as ever they touch the same.  
Furthermore, there is another manner of trap, when a vessel out of which they cannot escape, is filled half up with water, and upon the top thereof Oat meal is put, which will swim, and not sink, making the uppermost face of the water to seem white, and solid, whereunto when the Mouse cometh, she leapeth into the Oatmeal, and so is drowned: And the like may be done with chaff mingled with Oatmeal: and this in all traps must be observed, wherein Mice are taken alive, that they be presently taken forth, for if they make water in the place, their fellows will for ever suspect the trap, and never come near it, till the favour of the urine be abolished.  
●alladius saith, that the thick froth of Oil, being infused into a dish or brazen Cauldron, and set in the middle of the house in the night time, will draw all the Mice unto it, wherein they shall stick fast, and not be able to escape.  
Pliny saith, that if a Mouse be gelded alive, and so let go, she will drive away all the residue; but this is to be understood of the Sorex. If the head of a Mouse be flayed; or if a male Mouse be 
Anatolius.  flayed all over, or her tail cut off; or if her leg be bound to a post in the house, or a bell be hung about her neck, and so turned going, she will drive away all her fellows. And (Pliny saith) that the smoke of the leaves of the Ewe tree, because they are a poison, will kill Mice, so also will Libbardsbane, and Henbane-seed, and Wolf-bane, for which cause they are severally called My●ctonos, and the roots of Wolf-bane, are commonly sold in Savoy unto the Country people for that purpose.  
In Germany they mingle it with Oatmeal, and so lay it in balls to kill Mice. The fume of walwort, Calcauth, Parsely, Origanum, and Deaths-herb do also kill Mice: you may also drive them away with the fume of the stone Haematites, and with green Tamarisk, with the hoof of a Mule, or of Nitre, or the ashes of a Weesil, or a Cat in water, or the gall of an Ox put into bread.  
The seed of Cucumbers being sod, and sprinkled upon any thing, Mice will never touch it, likewise wild Cowcumber and Coloquintida, kill Mice. To keep Mice from Corn, make mortar of the froth of Oil mingled together with chaff, and let them well dry, and afterwards be wrought throughly, then plaster the walls of your garnery therewith, and when they are dry cast more froth of Oil upon them, and afterwards carry in your corn, and the Mice will never annoy it.  
Wormwood laid among clothes, and skins, defend them from Mice: And also the water of Wormwood 
Cato.  sod, sprinkled upon clothes hath the same operation.  
Ink tempered with water, wherein Wormwood hath been washed, or sod, causeth that the Parchment and Paper written therewith, shall never be eaten, or touched with Mice. 
Tragus.   
Anatolius and Tarentinus, in the discourse of the granery or barn, do write, that Milk thistle mingled with Hony, Water, and fine Flower, or Mil-dust, made into little balls, and laid where 
Avicen.  Mice may eat of it, doth make them blind if they cast thereof. White Hellebore mixed with pottage, or the seeds of wild Cowcumber, Coloquintida, and Meal, mingled with black Hellebore, and 
Paxausus.  Put into Cheese or Bread, or any other kind of fat meat, killeth both Rats and Mice. So likewise a white Chameleon sod in broth, mingled with water and Oil, killeth Dogs, Swine and Mice.  
The juice of the root of the herb Camelion, mixed with Water and Oil, draweth Mice unto it, and killeth them by tasting thereof, if they drink not presently: so also doth Henbane. The roots of the bramble Tree, mingled with Butter, Bread, or Honey, Elecampane, and Sea Onions, Scammony, wild Sparage, Arsenic, Mug-wort, otherwise called Mouse-wort ', mingled with Lard in small pieces, with Auripigment, killeth Wolf's and Mice; and in some Countries, for the better 
Crescentiensis.  dispersing of the poison, set drink beside the same, whereof assoon as they taste, they swell and die; but I have seen them die without drinking at all. Mice and Wolf's, if they taste of the wild Rose, and drink after it, do not only die, but also fall into madness and bite their fellows, communicating the quality of the disease to every one they by't. Flesh cut into little pieces, and fried with Butter 
Cardan.  in a frying pan, and afterwards when it is cold, add half so much soft pitch thereto, and mingle it together, rolling up the flesh in the Pitch, then distribute it upon little boards, and set it in the place, and places whereunto the Mice do much resort, and water beside it, and when that they have tasted of it a little, they are so eagerly a thirst, that they drink and die.  
The like I may say of Ratsbane, Quicksilver, Sublimate, and Precipitate, and divers other things; and thus much may suffice for the catching, taking, and killing of Mice, whereunto I may add the use of their members and parts, not medicinal, but natural, although I have touched it heretofore in part.  
The Scythians were wont to be clad with the skins of Mice and Wolveses, and it is observed, that when Mice cry and screeketh above their ordinary custom, it presageth an alteration and change of the weather; and thus much shall suffice for their natural discourse.  
Having thus discoursed of the nature of the vulgar Mouse, I may also add the moral use thereof, 
The moral story of Mice.  as I find it recorded among learned Writers, delivered either in History, or in Proverb. It is reported of Glaucus the son of Minos and Pasiphae, that while he followed a Mouse to take her, he fell into a vessel of Honey; but after Polyades the Prophet, by laying an herb on him, raised him again 
Tzetzes.  to life. Hatto an Archbishop of Metz in the frontiers of Germany, was destroyed by Mice, or as other say by Rats; but the words of Textor are;  
Hatto Archiepiscopus Moguntinus à muribus fertur devoratus.  
And the error may proceed, because that Must is a general word for the Rat and Mouse; and therefore they which have thought it an unreasonable thing, that so small beasts should destroy so mighty a Prince, have rather attributed it to the Rats then to the Mice; but they ought to have remembered, that it was an extraordinary judgement of God to punish a cruel covetous wretch, and that therefore it was as easy for him to make the little Mouse his instrument, as the great Rat: for we read, that Herod was devoured by Worms; and other have been eaten up with Lice. Adrian the Pope was strangled by a Fly; and therefore Hatto an Archbishop might aswell perish through the afflicting hand of God by a multitude of Mice.  
Heliogabalus that wretch, amongst other his monstrous desires, and Tyrannical commands, Lampridius affirmeth, that upon a time he commanded, that there should be brought unto him ten thousand Mice alive, a thousand Weesils, and a thousand Sorices, or wild Field-mices, so base were his thoughts, that while he should have attended his Imperial calling, and harkened to the suits and complaints of poor distressed subjects, he was busied in killing of Mice, and therefore in ancient time, a Mouse-killer was taken for an opprobrious speech, for a base, sluggish, and idle companion.  
The like is reported of a Muscovian Emperor, who to afflict his people, and to gather money from them, commanded the Citizens of Musco, to bring him a peck full of Fleas: whereunto the people answered, that if they could take so many, yet could not they keep them together from leaping away. And Mice have been brought into public spectacle, because at Lavinium they gnawed asunder the shields of silver; and it was afterward judged a prodigy; for there followed the Marsick war. When the Soythians understood that Darius with his great Army, stood in need of victuals, they sent unto him a Provant-master with these presents or gifts, a Bird, a Mouse, a Frog, and five darts. At the receipt whereof the Persians wondered what should be meant thereby; and demanded of the messenger the meaning of the mystery. But the Ambassador answered, he knew not any signification of his presents, but only received charge to deliver them, and make hast back again, and to bid the Persians, if they were wise, to lay their wits together, to know and understand the meaning thereof. When the Persians heard him say so, they fell to consultation. Darius gave his opinion, that the Mouse, signified the earth; the Frog, the waters; the Bird, Horses; and the 
Herodotus.  Darts, warlike furniture and strength of forces; and that the Scythians by sending all these unto them, yielded that the Persians should be Lords of their Land, Sea, Horses, and themselves, and that therefore they ought to be of good courage.  
But one Gobr●as, a grave Counsellor, who was one of the seven that slew the Magis, or Wizards, answered otherwise, for his conjecture was more true: for said he; O Persae, nisi effecti ut aves sub●letis in Coelum, aut ut Mures subeatis terram, aut ut ranae insiliati● in paludes, non remeabitis unde venistis 〈◊〉 sagittis confecti: O ye Persians, except ye become like Birds, to fly up into heaven; or like Mice, to creep into the earth; or like Frogs, to leap into the waters, you shall not return back again unto the place from whence you came, and so indeed it came to pass. We read 1 Sam. 5. that when the Ark of God was taken by the Philistines, and they kept it in their Temple at Hazzah, the hand of the Lord fell upon their Princes, and he smote them with emrod's, in the bottom of their belly, that is, God punished them with Mice, for he afflicted their bodies, and the fruits of the earth, for which cause cap. 6 they advice with themselves, to send back again the Ark of the Lord with a present of Golden Mice. Ovid, Homer, and Orpheus, call Apollo Smyntheus, for the Cretians in ancient time called Mice Smynthae: Now the feigned cause thereof is thus related by Aelianus:  
There was one Crinis which was a Priest of Apollo; who neglected his daily sacrifice, for the which through abundance of Mice he was deprived of the fruits of the earth, for they devoured all. At which loss Apollo himself was moved; and taking pity of the misery, appeared to one Ho●da a Neatheard, commanding him to tell Crinis, that all the cause of that penury was, for that he had omitted his accustomed sacrifice, and that it was his duty to offer them again diligently, or else it would be far worse afterward. Crinis upon the admonition amended the fault, and immediately Apollo killed all the devouring Mice with his darts, whereupon he was called Smyntheus. Others again say, that among the Aeolians, at Troas and Hamaxitus, they worshipped Mice and Apollo both together, and that under his Altar they had meat and nourishment, and also holes to live in safely: and the reason was; because once many thousand of Mice invaded the corn fields of Aeolia and Troy, cutting down the same before it was ripe, and also frustrating the husbandman of fruit and hope: this evil caused them to go to Delphos, to ask counsel at the Oracle what they should do to be delivered from that extremity; where the Oracle gave answer that they should go sacrifice to Apollo Smyntheus; and afterward they had sacrificed, they were delivered from the Mice, and that therefore they placed a statue or figure of a Mouse in the Temple of Apollo.  
When the Trojans came out of Crect, to seek a habitation for themselves, they received an Oracle, that they should there dwell, where the Inhabitants that were born of the earth should set upon them; the accomplishing whereof fell out about Hamaxitus; for in the night time a great company of wild Mice set upon their bows, quivers, and strings, leathers of their bucklers, and all such soft instruments, whereby the people knew, that that was the place, wherein the Oracle had assigned them to build the City; and therefore there they builded Ida, so called after the name of Ida in Crect: and to conclude, we do read that Mice have been sacrificed, for the Arcadians are said 
Sacrificing of Mice. Scholiast. Lic.  first of all to have sacrificed to their Gods a Mouse; and secondly a white Horse; and lastly the leaves of an Oak.  
And to conclude, Aelianus telleth one strange story of Mice in Heraclea, that there is not one of them which toucheth any thing that is consecrated to Religion, or to the service of their Gods. Insomuch, that they touch not their Vines which are sacred to religious uses, but suffer them to come to their natural maturity, but depart out of the Island, to the intent that neither hunger nor folly cause them to touch that which is dedicated to divine uses. And thus much for the natural and moral hoary of Mice; now followeth the medicinal.  

The Medicines of the Mouse.  
The flesh of a Mouse is hot and soft, and very little or nothing fat, and doth expel black and melancholy choler. A Mouse being flayed or having his skin pulled off, and afterwards cut through the 
Albertus.  middle, and put unto a wound or sore wherein there is the head of a Dart or Arrow, or any other thing whatsoever within the wound, will presently and very easily exhale and draw them out of the same. Mice being cut and placed unto wounds which have been bitten by Serpents, or put to places 
Marcellus.  which are stinged by them, do very effectually, and in short space of time cure and perfectly heal them. Mice which do lurk and inhabit in Houses, being cut in twain, and put unto the wounds which 
Dioscorides.  are new made by Scorpions, doth very speedily heal them.  
A young Mouse being mingled with Salt is an excellent remedy against the biting of the Mouse called a Shrew, which biting Horses and labouring cattle, it doth venom until it come unto the heart, and then they die, except the aforesaid remedy be used. The Shrew also himself being bruised and laid unto the place which was bitten, is an excellent and very profitable remedy against 
Pliny.  the same.  
A Mouse being divided and put or laid upon Warts, will heal them and quite abolish them, of what kind soever they shall be. The fat which is distilled from Mice, being mixed with a little 
Marcellus.  Goose-grease and boiled together, is an excellent and medicinable cure for the asswaging and mollifying of swellings and hard lumps or knots which do usually arise in the flesh. Young Mice 
Pliny.  being beaten into small bits or pieces, and mixed with old Wine, and so boiled or baked, until they come unto a temperate and mollifying medicine; if it be anointed upon the eyelids, it will very easily procure hair to grow thereon. The same being unbeaten and roasted, and so given to little children to eat, will quickly dry up the froth or spittle which aboundeth in their mouth. There are certain of the wise men or Mag●, who think it good that a Mouse should be flayed, and given to 
Dioscorides.  those which are troubled with the Toothache, twice in a month to be eaten. The water wherein a Mouse hath been sod or boiled, is very wholesome and profitable for those to drink who are troubled with the inflammation of the jaws or the disease called the Squincy. Mice, but especially those of afric, having their skin pulled off, and well steeped in Oil, and rubbed with Salt, and so boiled, and afterwards taken in drink, are very medicinable for those which have any pain or trouble in their lights and lungs The same medicine used in the aforesaid manner is very 
Pliny.  profitable for those which are troubled with a filthy, mattery, and bloody spitting out with retching.  
Sodden Mice are exceeding good to restrain and hold in the urine of Infants or children being too abundant, if they be given in some pleasant or delightsome drink. Mice also being cut in twain, and laid unto the feet or legs of those which are gouty is an excellent remedy and cure for them. Mice being dried and beaten to powder, do very effectually heal and cure those which are scalded or burned with hot water, or fire. Cypress nuts being burned and pounded, or beaten into dust, 
Marcellus.  and mixed with the dust of the hoof of a male or female Mule, being dried or stamped small, and the Oil of Myrtle added unto the same, with the dirt or dung of Mice being also beaten; and with the dung of a Hedgehog new made, and with red Arsenic: and all mingled together with Vinegar, and moist or liquid Pitch and put unto the head of any one who is troubled with the abundance and loose hanging down or over-growning of his hair, it will very speedily and without any difficulty ease him of the same.  
The dust of a Mouse pounded and beaten to powder, and mingled with a certain Oil, is very good and wholesome, for those which are grieved with a Tetter, or scab, which may overrun their whole body. The brains or tail of a Mouse being dried and beaten to powder, is very medicinable for 
Pliny.  those which are troubled with the casting and shedding of their hair; as also for the disease called the Foxes evil; but this operation will work more effectually, if the shedding of the hair doth happen by any venom or poison. The same in operation hath the whole body of the Mouse being used in the aforesaid manner.  
There is also another excellent remedy to cure and heal the aforesaid disease, which is this; To 
Galen.  take Mice which inhabit in houses, and to burn or dry them in a pot, and then beat them; and being so used, to mix them with Oil of Laurel, and to rub the hairs which are like to fall or shed with Garlic; and to put them all together into a Frontlet or forehead cloth, and daily to keep the same medicine or plaster unto them, until the hair do grow fast, and they be rid of that disease. There is also another remedy for the same disease, which is this: To burn a Mouse, and beat him into powder, 
Galen.  and then to mingle the same with Honey, and the grease of a Bear, and so to anoint the head, and this is accounted for a very speedy and effectual cure.  
The dust or powder of Mice being mixed with Hony and Oil of Roses, and so baked, or boiled 
Pliny.  together, and afterward distilled into a clear water, and so poured into the ears of any one which is deaf, or troubled with any pain in his ears, and it will quickly bring him help and remedy. The dust 
Marcellus.  of a dried Mouse being also mingled with Hony, and rubbed upon the teeth of any one which is troubled with a stinking breath, will presently take away the savour thereof. If the urine of a man or woman be too fluent and abundant, let them take the dust or powder of a dried Mouse, being beaten and stamped, and mix it with Wine, or with Goat's milk, and so drink it up, and he shall speedily have remedy. The grievous and violent inflammation or turning of the eyelids, is cured after 
Galen.  this manner: First, they take the flesh of the Mice, assoon as ever it is beaten small, and mingle it with the yolk of an Egg, and mollify it into a salve or plaster like unto wax, and then put it into a linen cloth, and so wrap it upon the eyelids in the time of sleep, and it will easily bring help and remedy.  
There is an excellent remedy for the overspreading of the eyes, or to cure the disease in them, called the Pin and the Web; or to help them which are altogether blind, which is this: To take the blood of a Mouse, the gall of a Cock, and some part or quantity of woman's milk, and to take of each of them alike, and then to mingle or mix them together, and being well wrought or kneaded until it come to an ointment, to rub or spread it upon the eyes: and this will in very short space help them unto their sight; for it hath been tried; and hath helped many.  
The skin of a Mouse being burned or dried, and beaten into powder, and so mingled with Vinegar, 
Galenus. Paral. 3. 16.  and then anointed upon the head of any one who is pained or troubled with the Headache, it will presently ease and help him. The head of a Mouse being also born or carried in a linen cloth, doth cure the same disease: The heads of Mice being burned, and beaten into small powder, and 
Pliny. Galenus.  then mixed or mingled with Hony, and so anointed upon the legs or feet of them which are troubled with the Gout, are excellent good and wholesome for the curing of that grievous disease. The same virtue hath the tails or bodies of Mice, being used in the aforesaid manner in them. Some do think, that the aforesaid disease is more speedily and effectually cured after this manner: First, to 
Pliny.  take a Beetle or Horse-fly, and stamp it all to pieces, and then to mingle it with soft and liquid Pitch, the skin being prepared or made ready with Nitre: but there must be great care taken, that it eat not too far in the flesh: then to take the head of a Mouse, and the gall and dung of a Mouse, and mingle them together with Lingwort and Pepper, and so to anoint them, and spread them upon the aforesaid eaten or lanced wounds: and this is very much commended for a very good and medicinable cure for the aforesaid disease.  
The heads of Mice dried and beaten into powder or dust, and then mixed with Hony, and so anointed upon the eyes for the space of ten days together, will clarify the eyes, and expel all pain 
Sextus.  or blemishes from them. Of the heads of Mice being burned, is made that excellent powder, for the scouring and cleansing of the teeth called Tooth-soap: unto which if Spikenard be 
Pliny.  added or mingled, it will take away any filthy sent or strong savour in the mouth. The brains of a Mouse being taken and put or steeped in Wine, and stamped, and beaten small, and anointed upon the brow or forehead of any one who is troubled with a pain or ache in the head, and the shall soon find ease and remedy. If any man shall but touch or kiss with his mouth the snout or nostrils of a 
Marcellus.  Mouse, and be troubled with the disease called the Rheum, which falleth down and stuffeth the nostrils, he shall in very short space be eased of the same. The Magi● or wise men do very much commend this medicine for the expelling of a quartain Ague or Fever, which is thus; To take the nose or snout of a Mouse, as also the very tops of the ears, and bruise them together, and afterward tie them in a linen cloth, which hath had Roses or Rose-leaves in the same, and then bind them unto the arms or wrists of him which is so troubled, and they will very effectually and speedily cure and heal him. For the rottenness and diminishing of the teeth, the best remedy is to take 
Myrepsus.  a living Mouse, and to take out one of her teeth, whether the greatest or the least it is no great matter, and hang it by the teeth of the party grieved: but first kill the Mouse from whom you had the tooth, and he shall presently have ease and help of his pain. The heart of a living Mouse being taken out, and hanged upon the left arm of any woman, is of such force and power, as it will 
Sextus.  cause her never to conceive. The laps or fillets of the liver of a Mouse, being beaten small and mingled with four drams of sour and unpleasant Wine, is an excellent remedy for those which are troubled with quakings in their joints; as also for Fevers and shaking Agues. A Mouse being cut or parted in the conjunction of the Sun and the Moon, and the liver pulled out and roasted or boiled, 
Galen.  and given to one which is troubled with the aforesaid disease to eat, will very speedily and without any difficulty or pain cure and heal him of the same. The gall of a Mouse being beaten very small, and steeped or washed in Vinegar, and so poured or distilled into the ears of any one who is 
Pliny.  deaf or thick of hearing, or hath any ache or pain in the same, is counted for the chiefest, and most singular and chiefest remedy or cure which is used for the same.  
The dung or dirt of a Mouse being new made, is very profitable for those which are troubled 
Varro.  with the disease called the Sciatica, or Hip-gowt, anointed or rubbed upon the same. Mouse-dung being also mingled with Vinegar and Oil of Roses, and so anointed or spread upon the forehead or temples of any one who is troubled with the headache, will presently ease and help him of the same. The gum called Benzoin being mixed with Wine and Safron, and Pepper; as also with the dirt or dung of Mice being new made, and mixed with Vinegar, and mingled all in one medicine, and so 
A●chig nes.  strained and given to one to drink, which is spare and lean, in some short space or time it will make him grow very fat.  
The dung or dirt of a Mouse being mingled with certain other medicines, is very good and wholesome for those which are troubled with Tetters, and dry scabs which overrun the whole 
Pliny.  Body.  
The dung of Mice being mingled with the dust or powder of Frankincense, with a little red Arsenic added thereunto, is a very profitable and wholesome medicine for those to use which are troubled with little hard red bunches and swellings arising in divers and several parts of the body. Seven pills being taken out of the dung of a Mouse, and mingled with Vinegar, and anointed upon the forehead and temples, of those which are grieved therein, will very speedily help and 
Marcellus.  cure him.  
The inward parts of earth mixed with Mouse-dung, white Pepper, and Myrrh, beingof each of them half an ounce, and afterwards mingled with Vinegar all together; and so anointed upon the head of any one which is troubled with the Megrim, will very effectually and speedily ease and rid him of the same. The herb called Strumus beat together with Mouse-dung, and afterwards 
Myrepsus.  mixed with Vinegar, is an excellent remedy against the swellings in the head, or little bunches which arising therein become sores, and are full of matter and filthy corruption. The dung or dirt of Mice being melted, dissolved, and mingled with Vinegar, and then rubbed upon the head of any one who is troubled with the scurf or s●a●les thereon in a bath or stove, will presently expel and drive them quite away.  
The dung of Mice being mingled with Frankincense, and so beaten or tempered together until 
Galenns.  they come unto the likeness or thickness of Honey, and then anointed upon the legs or feet of any one that is troubled with the Gout, he shall find present help and remedy. The same disease also is very effectually cured by the dung of a Mouse, and burned or scorched Barley mingled together, of each being the same weight or quantity, and afterwards mixed with Vinegar all together, and so spread or anointed upon the diseased parts. There is also another excellent remedy for curing of the aforesaid disease, which is thus: To take Cantharideses, and bruise them all to pieces, and mingle them with soft or liquid Pitch, and also with Nitre, and so anoint or rub them 
Pliny.  upon the skin being prepared for the purpose; but there must be great care had, that the skin be not rubbed or lanced too far. Afterwards unto the wound so made, there must be taken the heads, galls, and dung of Mice, being mixed with the herb Lingwort, and Pepper; and so beaten all together until they come unto a temperate salve or medicine, and then anointed upon the said wounds, and they will in very short space cure the same.  
The hairs and dung of a Mouse, parched or dried by the fire, and anointed upon the eyelids of any one which are pield or bare, will presently procure hair to grow thereon.  
Mouse-dung being dried in the shade is an excellent remedy against the voiding or spitting 
Al●xius Pedemontanus.  of blood which floweth from some parts of the body, but especially from the belly. The same is also very good to staunch the blood which issueth from wounds being new made. White Sceny-seed, and the dung of a Mouse or Hare being put into broth, with the stem or stalk of Fennil, and so boiled together, and afterwards given unto a woman to drink who is destitute of milk in her breasts, will presently and very speedily procure her milk in great abundance.  
The dung of Mice being steeped or washed in rain water, doth ease and refresh the swelling of 
Screnus.  women's dugs in their time of delivery. The dung of a Mouse being given in any drink or liquor to one that is troubled with the disease called the Colic and stone to drink, will in very short space or time cure him of the same. Mouse-dung being also taken in drink, doth lose the body of either man or woman, how fast soever they be bound. There is an excellent remedy arising from Mouse-dung against the Sciatica, or Hip-gowt, which is this: To take nine grains of a 
Marcellus.  mouse's dung mixed or mingled with half a pint of Wine, and given to the party grieved upon a bench or footstool to drink, so that he drink it standing upon that foot only which paineth him, even at the Sun rising; and having so drunk it, let him leap down, and afterwards let him leap 
Dioscorides.  three times, and let him do this but three days together, and he shall have present help and remedy of his disease.  
Mouse-dung mixed with Frankincense and sweet Wine, and so drunk by any one which is troubled 
Avicen.  with the Colic and Stone, will presently ease him of the same. But the dung of Mice mingled with Frankincense, Water, and Honey, and so boiled together, and drunk, doth not only drive away the pain of the aforesaid disease, but also doth break and quite dissolve the Stone. Mouse-dung also being taken in drink by itself alone, doth dissolve and melt the Stone in the Bladder. The same being also boiled in water, is very good and profitable for those which cannot make water. The 
Pliny.  same being new made and anointed upon the belly of any one who is troubled with the Colic or Stone, shall find present ease and remedy thereby.  
There is yet moreover another excellent medicine proceeding from this dung, whereby the fruit in a woman's womb may be brought forth either dead or putrified, without any hurt or prejudice unto the woman, which is thus; First to take Egyptian Salt, Mouse-dung, and Gourds which are sown 
Hypocrates.  in Woods; and afterwards to pour in half a pint of Honey, being half boiled, and to cast one dram of resin into the Honey, the Gourds, and the Mouse-dung, and beat them well and throughly together, and then roll them up, and fashion them in the manner of Acorns, and put them to the belly of the party ●o grieved as often as you shall think it meet and convenient, and in using this some short space or time, you shall see the aforesaid putrified fruit to proceed and issue forth.  
Mouse-dung being parched or burned, and mingled with Hony, is very good and medicinable 
Avicen.  aswell for those which are troubled with the swellings in their legs and feet; as also for those whose eyelids are peeled and bald, to make hair to grow again upon them, being spread or anointed there-upon. The dung of Mice being dried and beaten into small dust or powder, and put into the teeth of any one which are hollow, will presently expel away all pain from them, and also confirm and make the teeth strong. The dust or powder which proceedeth from Mouse-dung, is also very good 
Marcellus.  to cure any disease in the fundament of either man or woman.  
The urine of a Mouse is of such strong force, that if it shall but touch any part of a man's body, it will eat unto the very bones. The bitings of Mice are healed by no other means but by green Figs and Garlic being mixed or mingled together, and so anointed thereupon.    

Of the RAT.  
THere is no doubt that this Beast belongeth also to the rank of Mice, and the name thereof 
The vulgar Rat, or great domestical Mouse. The quantity of Rats and their parts.  we have showed already, is common both to the French, Spanish, Italian, and English, and it may seem to be derived from the Greek word Rastes, or Heurex, or Riscos, for the Grecians use all those words▪ And this beast is four times so big as the common Mouse, being of a blackish dusky colour, more white on the belly, having a long head, not much unlike the head of the Martin; short and round ears, a reasonable rough skin, short legs, and long claws, and exceeding great eyes, such as can see very perfectly in the dark night, and more perfectly then by candle, light; with their nails they climb up steep and hard walls, their tail is very long, and almost▪ naked, void of hair, by reason whereof it is not unworthily counted venomous; for it seemeth to partake with the nature of Serpents. The quantity of their body is much like a Weesils; and sometime you shall see a Rat exceeeding the common stature, which the Germans call Ratzen Kunig, the King of Rats, because of his larger and greater body; and they say that the lesser bring him meat, and he lieth idle. But my opinion is, that as we read of the Dormouse, she nourisheth her patent when she is old; so likewise the younger Rats bring food unto the elder, because through their age, they are not able to hunt for themselves, and are also grown to a great and unweeldy stature of body. Sometimes you shall see white Rats, as was once seen in Germany, taken in the middle of April; having very red eyes standing forth of their head, and a rough and long beard. And at Auspurg in Germany, about the Temple called the Church of S. Huldric, they abound in greater number than in other places. They do not lie in the earth like Mice, except in the valley of joachim, where for the Summer time they forsake houses, and go into Coney holes, but in the Winter time they return to the houses again. They are more noisome than the little Mouse, for they live by stealth, and feed upon the same meat that they feed upon, and therefore as they exceed in quantity, so they devour more, and do far more harm. They are killed by the same poisons and meats that the common Mice are killed, except Wolf-bane; for if they eat thereof, they vomit it up again, and are safe. They are also taken in the same traps, but three or four times so big: Their flesh is far more hot and sharp than the flesh of the vulgar Mouse, as we have gathered by the dissection of it, and therefore in operation it is very like that it expelleth and drieth more than the other.  
The excrements are also of the 
Medicines by Rats.  same virtue; and with the dung of Rats the Physicians cure the falling off the hair. And it is said also that when they rage in lust, and 
Poison of Rats.  follow their copulation, they are more venomous and dangerous then at other times. For if the urine do fall upon the bare place of a man, it maketh the flesh rot unto the bones, neither will it suffer any scar to be made upon the ulcer; and thus much of the vulgar Rat.   

Of the WATER-RAT.  
SEeing there are two kinds of 
Names of Water-rats.  Rats, one of the earth called Rattus terrestris, and the other of the water called Rattus Fluviatilis, of which we are now to entreat, being also called of the Latins, Must aquaticus; by the Germans, Twassermaus, and Wafferrat; by the Italians, Sorgomogange; by the French, Rat d' eau. This beast hunteth fishes in the Winter, and have certain caves 
Meat of Water-rats.  in the water sides, and banks of the Rivers or Ponds: For which occasion it being seen in the waters, deceiveth their expectation which look for the return of it to the land. And this beast hath been forgotten by the Ancients, for they have left of it no description nor story, because it liveth partly in the water, and partly on the land, and therefore he said true, that spoke of the habitation and place of abode of this beast, in this sort; Ego non in fluviis, nec aliis aquis magnis, sed parvis tantum riois atque herbosis omnium ripis, hoc a●urnal 
Places of Water-rats abode.  frequentissimum versari audio. That is to say; That this beast doth not keep in great Waters of Rivers, but in small and little currents and Ponds, where abundance of grass and other weeds do grow on the sides and banks: Pliny attributeth that to the Water-rat, which is proper to the 
A wonder in the parts of a female Rat.  Tortoise; for indeed there is some similitude of natures betwixt these beasts, with this exception, that the females in this kind have three visible passages for their excrements, one for their urine, another for the dung, and the third for the young ones, that is a peculiar place for the littering of their young ones; and this Water-rat over and beside her common nature with other Rats, doth swim over Rivers, and feed upon herbs; and if at any time she be hunted from her native biding and accustomed lodging, then also she goeth among vulgar and common Rats and Mice, and feedeth upon such as they eat: and (Bellonius saith) that there are great store of these in Nilus and Strymen, and that in calm nights when there are no winds, they walk to the shores, & get up upon the banks, eating and gnawing such plants as grow near the waters; and if they hear any noise, they suddenly leap into the waters again. He expresseth also the figure of this Rat, which we have omitted because it resembleth in all parts the common Rat, excepting the snout or beak which is rounder or blunter. Among some of the Ancients also, there is mention made of this beast, and no more. Therefore Aristotle saith in the Arcadian Lusae, which is a City so called, (as Stephanus writeth,) where Malampus did wash the daugliters of Proetus, and delivered them from their madness: There is a certain Fountain, wherein do live Rats of the Earth, (they should say Rats of the Water,) for hereunto agree both Pliny and Theophrastus. Likewise in a River of Cassinus, the ancient Wisemen, which were followers of Zoronstres, made great account of the Hedgehog, but hated deadly the Water-rats, and said, that he that could kill most of them, was most dear and acceptable to God. And further more they said, that Dogs, Hens, and Hedgehogs, did proceed, and were attended from and by good Angels, and Water-rats by evil. And thus much shall suffice for the discourse of the Rat. The story which ensueth is of strange and less known Mice; and therefore I will distribute them after an alphabetical order, according to their several names.   

Of the ALPINE MOUSE.  
THe Alpine Mouse taketh her name from the Alps, wherein she is bred, and although there be many other kinds of Mice bred in the Alps, yet this being the principal thereof, receiveth denomination from the Mountains, because they are bred in the very tops of the Mountains, and seldom or never come down to the roots. The Italians call it Marmota, and Murmont, and according to Matheolus, Marmontana; the Rhaetians, Montanella; and in some part of Italy, Varrosa; in France, Marmote; although Marmot be also a word among them for a Monkey. The Germans, and especially the Helvetians, by a corrupt word drawn from a Mouse of the Mountain, Murmelthier, and Murmentle, and some Misibellerle, by reason of his sharp whining voice like a little Dogs In Latin it is called also Emptra, which seemeth to be compounded of Embdor, and this is the least kind of Alpine Mice, which is found in all the Germane Regions; of which we will speak in the end of this story. Some take this to be called Taxus, amongst, whom Brassavolus is one; yet it hath no property with the Alpine Mouse, except lying in a Cave; for it doth not sleep in the Winter, nor hath no outward resemblance with Mice, neither can have any affinity in disposition or manner of living, and therefore I cannot assent thereto. Grapaldus & Alunnus, both learned Italians, say, that the Armelins are called Alpine Mice, whereunto they are led, because they sleep all the Winter long, like the Alpine Mouse; but we shall show in their due place, that these belong to the Weesils, and not to the Mice, which living in cold Countries, grow white in the Winter time: the Hebrew word is Saphan, according to some Authors, and is translated Arcktonim, but we will show in due place, that the Arktomys is the Crycetus, or Grycet Mouse, and the Saphan we have showed already to be the Coney.  
These Alpine Mice are in the tops of the Apennine hills, and none of the Ancients except Pliny make mention thereof, and it is doubtful whether he doth describe it or no. For his words are, Sunt his Muribus Alpin●● pares & in Aegypto, similiterque residunt in clunibus & binis pedibus gradiuntur, prioribusque ut manibus ut untur, that is to say, there are Mice in Egypt like to the Alpine Mice; for they fit upon their buttocks, and go with their fore-most two feet, which also they use instead of hands, by which we collect, that they are not the same, but like the Alpine Mice.  
The Alpine Mouse is in quantity like a Hare, or at the least betwixt a Hare and a Coney, being 
The quantity of this beast, and the several parts. Mathaeolus.  more fat, and of a thicker body than a Cat, but shorter legs, in outward appearance most like a Mouse, and therefore it is called an Alpine Mouse. The back of it is very broad, and the hair harder and harsher than a Coneys. The colour for the most part is yellow, which in some is more clear, and in others more obscure and brown. Their eyes of a reasonable quantity, standing far out of their heads. Their ears very short like cropped ears. The head like a Hares, and their feet with long nails; his foreteeth like a Squirrels, two above, and two beneath, but long and sharp like a Beavers, in colour yellow; about the nose and upper lips he hath long black bristle hairs like a Cat. The tail is half a cubit long, according to Stumpsius, but two palms according to Agricola. His legs very short and thick, covered with long deep thick hair, like to the bottom of his belly. The toes of his feet are like a Bears, and his claws long and black, wherewithal he diggeth the earth to make his den; he goeth upon his hinder-feets like a Bear, or like an Ape, by jumps, and with his fore-feets he taketh his meat like a Squirrel and an Ape, sitting in the mean time upon his buttocks. His back is also very fat, although all the other parts of his body be lean, and yet that on his back cannot be said to be fat, but rather like a Cow's udder, neither fat nor flesh, and they increase or grow more in breadth then in length.  
They play many times before 
Their observation of watch.  the mouth of their Den together, and in their sport or pastime, bark like little Dogs. When they go out of their cave into the Mountains to gather food, or to play, or to fetch in grass; always one of them remaineth like a Watchman near the mouth of the cave upon some high place, looking most diligently and vigilantly, both far and near; and if he see either a man or wild beast coming towards them, than he suddenly cryeth out, and with his voice giveth the warning word, whining like the whistling of a pipe, if his fellows be far off; or else barking like a Dog, if they be near at hand. When the residue hear it, they presently repair home, and he which kept the watch, entereth into the Den last of all. And it is reported by a certain Greek Writer, that if their speculator do not give them the watchword, but that they are endangered by any man or beast through his negligence, they tear him in pieces with their teeth. There is no beast 
Stumpsius. The strength of this Beast.  so strong as this, considering the quantity; for it hath been seen, that when a lusty young man took one of them by the hinder-leg as it ran into the Den, he could not with all his might pluck it back again. The claws of it are exceeding sharp, and fit to dig; so that it is thought if a man find them in the earth, and seek to take them by digging unto them, he shall labour in vain, because the Beast diggeth faster from him than he can follow her; they cannot run very fast in the plain ground, but are easily killed by a man, except they get into the earth: with their teeth they by't deep, for they can sheer asunder wood with them like beaver's, they eat or live upon fruits, and especially being tamed when they are young; they 
Their several food.  refuse not bread, flesh, fish, or pottage, and above all they desire milk, butter, and cheese; for in the Alps they will break into the little Cottages where milk is kept, and are oftentimes taken in the manner sucking up the milk, for they make a noise in sucking of milk like the pig In the month of May they are much delighted to eat Hornets, or Horseflies, also they feed upon wild Sagapen of the meadow, and seeded Cabbages, and while they are wild in the Mountains, they never drink; the reason is, as I suppose, because in the Summer time they eat moist green herbs, and in all the Winter time they sleep.  
Towards the feast of Saint Michael the Archangel, and of Gallus, they enter into their Caves; and as 
Entrance into their caves.  Pliny saith, they first of all carry provision of Hay, and green Herbs into their Den to rest upon, wherein their wit and understanding is to be admired; for like Beavers one of them falleth on the back, and the residue load his belly with the carriage, and when they have laid upon him sufficient, he girteth it fast by taking his tail in his mouth, and so the residue draw him to the Cave; but I cannot affirm certainly, whether this be a truth or a falsehood. For there is no reason that leadeth the Author thereunto, but that some of them have been found bald on the back. But this is certain, when the Snow begins to cover the Mountains, then do they enter into their Dens, and shut up close the passages, with sticks, grass, and earth, both so hard and so thick, that it is easier to break the solid ground, than the mouths of their Caves, and so being safely included both from the fear of the Hunters, from rain, snow, and cold, there they live until the Spring, without all manner of meat and drink, gathered round together like a Hedgehog, sleeping continually; and therefore the people inhabiting the Alps have a common proverb, to express a drowsy and sleepy fellow in the Germane tongue thus; Ere musse syuzyt geschlaffen haben wie ein murmelthier: in Latin thus; Necesse 
Their continual sleep all the Winter time.  habet certum, dormiendo, tempus consumere, instar mutis Alpini. He must needs sleep a little, like the Mouse of the Alps. They sleep also when they be tamed, but it hath been found by experience, that when a tame one hath been taken a sleep, and laid in a warm barrel upon Hay, the mouth being shut and closed to keep out rain and snow, at the opening thereof it was found dead; and the reason was, because it lacked breath, and therefore this is most wonderful, that in the Mountains, notwithstanding the close stopping of the mouth of their Caves, yet they should not be deprived of refrigeration, that is, fresh air, for expiration, and respiration.  
But this is to be considered, that after they have been long tamed, they sleep not so much as when they are wild; for I think that their continual eating of raw and green herbs, engendereth in them so many humours as cannot be dispersed without a long continuing sleep; but afterwards when they are dieted with such meat as is provided for the nourishment of man, they are eased of the cause, and so the effect ceaseth. During the time that they sleep, they grow very fat, and they are not 
Growing fat with sleep.  awaked very easily, except with the heat of the Sumor fire, or a Hothouse. Now the manner of their taking while they are wild, is thus;  
In the Summer time when they go in and out of their Caves, they are taken with snares set at 
The taking of th●se beasts.  the mouth thereof; but in the Winter time, when they go not abroad, then also are Inhabitants forced to another devise, for then in the Summer time, they set up certain pillars or perches near the mouth of their Den, whereby they may be directed, when the snow doth cover the Mountains. For the pillars or poles stand up above the snow, although the snow be very deep. Then come the Inhabitants upon round pieces of wood in the midst of the Winter, fastened to their shoe-soles over the deep snow with their pioneers and diggers, and cast away the snow from the den, and so dig up the earth, and not only take the beasts, but carry them away sleeping, and while they dig, they diligently observe the frame and manner of the stopping of the mouse's den. For if it be long and deep, if is a sign of a long and a hard Winter, but if they be shallow and thin, of the contrary: so coming upon them as we have said, they take them and carry them away asleep, finding always an odd number among them; and they diligently observe, that whilst they dig, there be no great noise, or that they bring not their fire too near them. For as Stumpsius saith, Experrecti enim capi non possunt, nam utcunque strenue fodiat venator, ipsi fodiendo simul & retrocedunt & pedibus quam effoderint, terram rejiciendo fossorem impediunt. That is to say, If they be once awaked, they can never be taken, for howsoever the Hunter dig never so manfully, yet they together with him, dig inward into the Mountains, and cast the earth backward with their feet to hinder his work.  
Being taken as we have said, they grow very tame, and especially in the presence of their keepers, 
Their taming and conditions in the house.  before whom they will play and sport, and take lice out of their heads with their fore-feets like an Ape. Insomuch as there is no beast that was ever wild in this part of the world, that becometh so tame and familiar to man as they; yet do they always live in the hatred of Dogs, and oftentimes bite them deeply, having them at any advantage, especially in the presence of men, where the Dogs dare not resist nor defend themselves. When they are wild, they are also killed asleep; by putting of a knife into their throat, whereat their fore-feets stir a little, but they die before they can be awaked.  
Their blood is saved in a vessel, and afterwards the Mouse itself is dressed in hot scalding water like a Pig, and the hair thereof plucked off, and then do they appear bald and white; next to that 
The saving and use of their flesh.  they bowel them, and take out their entrails: afterwards put in the blood again into their bellies, and so seethe them, or else salted them, and hang them up in smoke, and being dressed after they are dried, they are commonly eaten in the Alpine Regions with Rapes and Cabbages, and their flesh is very fat, not a fluxible or loose fat like the fat of Lambs, but a solid fat, like the fat of Hogs and Oxen. And the flesh hereof is commended to be profitable for Women with child; and also for all windiness and gripe in the belly, not only the flesh to be eaten in meat, but also the fat to be anointed upon the belly or navel: And for this cause it is used to procure sleep, and to strengthen decayed and weak sinews: the flesh is always better salted then fresh, because the salt drieth up the overmuch humidity, and also amendeth the gravity and rankness of the savour: but whether it be salt, or whether fresh, it is always hard to be digested, oppressing the stomach, and heating the body overmuch.  
The ventricle or maw of the Mouse Alpine, is prescribed to be laid upon the belly against the Colic. If the hands of a man be anointed with the fat of this beast, it is said he shall be the better able 
The medicines of this beast.  to endure cold all that day after: Also the same fat being drunk up in warm broth by a woman in travail, are believed to accelerate and hasten her delivery.  
Certain Horseleeches, in the cure of that disease which they call the Worms, which are certain ulcers rising in the body, do mingle this fat with other medicines which are very drying or styptic. And Mathaeolus doth prescribe it for the softening and mollifying of contracted nerves and joints in the body.  
By the discourse aforesaid, it doth appear, that of these Alpine Mice there are two kinds, 
The description of the Emptra or little Alpine Mouse.  one great like a Badger, and the other in stature of a Hare or Coney: This lesser seemeth to be proper to Germany, which there they call Embdor, of the Latin word Emptra, a Mouse of the Mountain.  
The story whereof I thought good to express, being short, out of Stumpsius and Agricola. The males and females say they of this kind, do gather together wild corn which groweth among the Rocks in the Summer time against the Winter, and carry the same into the holes of the earth, where their lodging is.  
Now the female in this kind is crafty, and more apt to devour; the male on the other side more thrifty and sparing, wherefore he driveth his female out of the Den in the Winter time, and stoppeth the mouth of his Cave, to forbid her entrance, but she getteth behind the same, and diggeth a secret hole, whilst the male lieth at the mouth asleep, she consumeth the whole store behind him; wherefore in the Spring time she cometh forth very fat and comely, and he very lean. 
Albertus.  And therefore in my opinion, the makers of emblems may very well describe an unthrifty Wife, that consumeth her Husband's wealth, by the picture of this female, as by the picture of the Ass behind Ocnus, biting asunder the cord that he weaveth, as we have showed before in the History of the Ass. These beasts give themselves much to sleep, and when they are awake they are never idle, but always carrying into their Den straw, hay, sticks, rags, or pieces of cloth, wherewith they fill their mouth so full, that it may receive no more, and if they meet with any thing which is too big for their mouth, by the help of their feet they draw and roll it to their own Den.  
Whereas they are nourished tame in houses, it it is observed, that they are a neat and cleanly kind of beast, for they never defile their lodgings with their excrements, but seek out some secret corner, wherein they both render urine, and empty their bellies. With their teeth the gnaw wood, and make holes in boards, so large as their bodies may pass through; and while they live, they have a very rank and strong savour like a Mouse, especially in the Summer time while they are lean, and before they grow fat; for such is the nature of this beast, that in the Summer time they labour and grow lean; but in the Winter time they sleep and grow fat. And thus much for the Alpine Mouse.   

Of the DORMOUSE.  
THe Dormouse is called in Latin, Glis; and in Greek, Myoxes; the reason of the Latin name Glis, is taken from gliscere, which signifieth to grow fat, according to the saying of Columella, 
The names and reasons thereof.  Paleis vero quibus fere omnes regiones abundant Asinus gliscit; that is to say, an Ass groweth fat by eating chaff which aboundeth in all Countries. This word Glis, signifieth not only a beast, but a piece of fat earth, and also a Thistle; whereupon Sylvaticus made this verse:  
Glis animal, glis terra tenax, glis lappavocatur.  
The Italians call it Lo Galero, Lo Gliero, or Giero; the Spaniards, Liron; the French likewise Liron, and Rat, Liron, and Vngloyer, and Vngratvel; the Germans, Eingreul; the Helvetians, Ein rell, or Rel 〈◊〉, or Gros haselmus; but our English, Dormouse, seemeth to be a compounded word of Dormiens 〈◊〉, that is, a sleeping Mouse. The Polonians call him Seurez. But concerning his name Myoxus, there is some question among the Authors. For Saint Jerom writing upon the eleventh chapter of Leviticus, and the 66. Chapter of Esay, translateth Akbar the Hebrew word for a Mouse, Glirem, a Dormouse, and he giveth this reason, because all the Countries of the East, meaning Graecia, do say, that Myoxus is a Dormouse. And this Myoxus by Epiphanius in his Anchoret is alleged to prove the resurrection. Myoxus, saith he, Animal semestre moritur, & rursus post tempore suo reviviscit. The Dormouse at half a year old dyeth, and after her full time reviveth again: And in his Book against Heresies, he speaketh thus to Origen; Tradunt naturae rerum experti, Myoxum latitare, & foetus suo simul in 
The description of the Dormouse out of Epiphanius.  eodem loco multos parere; quinque, & amplius: Viperas autem hos venari, & si invenerit totum latibulum ipsa Vipera, quum non posset omnes devorare pro una vice ad sacietatem edit unum aut duos, reliquorum vero oculos expungit, & cibos affert, excaeatosque enutrit, donec voluerit unumquemque eorum devorare. Si vero contigerit, ut aliqui inexperti in hos incidant, ipsosque in cibum sumant, venenum sibi ipsis sumunt, eos qui à Viperae veneno sunt enutriti. Sic etiam ô tu Origenes à Graeca doctrina ment excaecatus, venenum his qui tibi crediderunt, evomuisti, & factus es ipsis in edulium venenatum, it a ut per quae ipse injuria affectus es, per ea plus injuria afficeris.  
The Philosophers which are cunning in the nature of things do write, that the Dormouse doth lie hid, and bring forth many young ones in the same place where he lieth, five or more at a time, and the Vipers do hunt these to destroy them: now if the Viper find their nest, because she cannot eat them all at one time at the first, she filleth herself with one or two, and putteth out the eyes of the residue, and afterwards bringeth them meat and nourisheth them, being blind, until the time that her stomach serveth her to eat them every one. But if it happen that in the mean time, any man chance to light upon these Viper-nourishedblinde-dormices, and to kill and eat them, they poison themselves through the venom which the Viper hath left in them: so fareth it with thee O Origen, for thou art blinded with the Grecians doctrine, and dost vomit out that poison into their hearts which do believe thee, that thou art made unto them a venomous meat, whereby thou dost wrong others, as thou hast been wronged thyself.  
Py which it is manifest, that Myoxus is neither a Toad nor a Frog, but the Dormouse. And the charm which is made for the Ass' urine, as we have showed already in his story, Gallus bibit, & non meiit, Myoxus meiit, & non bibit. The Cock drinketh, and 
Whether they render urine and drink not.  maketh not water, the Dormouse maketh water, and never drinketh. But whether it be true or no that she never drinketh, I dare not affirm: But this is certain, that she drinketh but very seldom; and it ought to be no wonder that she should make water, for tame Coneys, as long as they can feed upon green herbs, do render abundance of urine, and yet never drink.  
The Grecians also do call this Beast Elayos, although that word do likewise signify a Squirrel. In Maesia a Wood of Italy, there is never found Dormouse, except at the time of their littering.  
They are bigger in quantity then a Squirrel, the colour variable, sometimes black, sometimes 
The quantity colour, and several parts.  grisled, sometimes yellow on the back, but always a white belly, having a short hair, and a thinner skin than the Pontic Mouse. They are also to be found in Helvetia, about Clarona. It is a biting and an angry Beast, and therefore seldom taken alive. The beak or snout is long; the ears short and pricked; the tail short, and not very hairy at the end; the middle of the belly swelleth down betwixt the breast and the loins, which are more narrow and trussed up together, they are always very fat, and for that cause they are called Lardironi.  
Buckmast is very acceptable meat unto them, and doth greatly fatten them, they are much delighted 
Their food.  with Walnuts, they climb trees, and eat Apples, according to some: but Albertus saith more truly, that they are more delighted with the juice then with the Apple. For it hath been oftentimes found, that under Appletrees, they have opened much fruit, and taken out of it nothing but the kernels, for such is their wit and policy, that having gathered an Apple, they presently put it in the twist of a tree betwixt boughs, and so by sitting upon the uppermost bough press it asunder. They also grow fat by this means.  
In ancient time they were wont to keep them in coops or tuns, and also in Gardens paled about 
Nourishers and nourishing of Dormice.  with board; where there are Beeches or Walnut trees growing, and in some places they have a kind of earthen pot, wherein they put them with Walnuts, Buckmast, and Chestnuts. And furthermore it must be be observed, that they must be placed in rooms convenient for them to breed young ones; their water must be very thin, because they use not to drink much, and they also love dry places.  
Titus Pompeius (as Varro saith) did nourish a great many of them enclosed, and so also Herpinus in his Park in Gallia. It is a Beast well said to be Animal Semiferum, a creature half wild, for if you set for them hutches, and nourish them in Warrens together, it is observed, that they never assemble, but such as are bred in those places: And if strangers come among them which are separated from them, either by a Mountain, or by a River, they descry them, and fight with them to death.  
They nourish their parents in their old age, with singular piety. We have showed already, how 
Society and charity in them. Pliny.  they are destroyed by the Viper, and it is certain, that all Serpents lie in wait for them. Their old age doth end every Winter. They are exceeding sleepy, and therefore Martial saith:  
Somniculosos illi porrigit glires.  
They grow fat by sleeping, and therefore Ausonius hath an elegant verse;  
Dic, cessante cibo, somno quis opimior est? glis.  
Because it draweth the hinder-legs after it like a Hare, it is called Animal tractile, for it goeth by jumps and little leaps. In the Winter time they are taken in deep ditches that are made in the Woods, covered over with small sticks, straw, and earth, which the Countrymen devise to take them when they are asleep. At other times they leap from tree to tree like Squirrels, and that they 
The means to take these Dormice.  are killed with Arrows as they go from bough to bough, especially in hollow trees: for when the Hunters find their haunt wherein they lodge, they stop the hole in the absence of the Dormouse, and watch her turn back again; the silly Beast finding her passage closed, is busied hand and foot to open it for entrance, and in the mean season cometh the Hunter behind her, and killeth her. In Tellin● they are taken by this means: The Country men going into the fields, carry in their hands burning Torches in the right time, which when the silly Beast perceiveth, with admiration thereof flocketh to the lights, whereunto when they were come, they were so dazzled with the brightness that they were stark blind, and might so be taken with men's hands.  
The use of them, being taken, was to eat their flesh, for in Rhetia at this day they salted it and eat 
The use of the flesh of these Mice.  it, because it is sweet and fat like Swine's flesh. Ammianus Marcellinus wondereth at the delicacy of his age, because when they were at their Tables, they called for balances to weigh their fish, and the members of the Dormouse, which was not done (saith he) without any dislike of some present, and things not heretofore used, are now commended daily. Apitius also prescribeth the muscles and flesh enclosed in them, taken out of every member of a Dormouse, beaten with Pepper, Nut kernels, Parsnips, and Butter, stuffed all together into the belly of a Dormouse, and sewed up with thread, and so baked in an Oven, or sod in a Kettle, to be an excellent and delicate dish. And in Italy at this day, they eat Dormice (saith Coelius,) yet there were ancient laws among the Romans; called Leges censoriae, whereby they were forbidden to eat Dormice, strange birds, Shellfish, the necks of Beasts, and divers such other things. And thus much shall suffice for the description of the Dormouse.  

The Medicines of the Dormouse.  
Dormice being taken in meat, do much profit against the Bulimon; The powder of Dormice 
Pliny.  mixed with Oil, doth heal those which are scalded with any hot liquor. A live Dormouse doth presently take away all Warts being bound thereupon. Dormice, and Field mice being burnt, and their dust mingled with Hony, will profit those which desire the clearness of the eyes, if they do take thereof some small quantity every morning. The powder of a Dormouse, or field Mouse rubbed upon the eyes helpeth the aforesaid disease. A Dormouse being flayed, 
Marcellus.  roasted and anointed with Oil and Salt, being given in meat, is an excellent cure for those that are short wound. The same also doth very effectually heal those that spit out filthy matter or corruption. Powder of Dormice or field Mice, or young Worms, being mixed with Oil doth heal those that have Kibes on their heels, or Chilblains on their hands. The fat of a Dormouse, the fat of a Hen, and the marrow of an Ox melted together, and being not infused into the Ears, doth very much profit both the pains and deafness thereof.  
The fat of Dormice being boiled, as also of field-mices, are delivered to be most profitable 
Sextus.  for the eschewing of the Palsy. The fat of a Dormouse is also very excellent for those which are troubled with a Palsy, or shaking of the joints. The skins and inward part of a Dormouse being 
Pliny.  taken forth, and boiled with Honey in a new vessel, and afterwards poured into another vessel, will very effectually heal all diseases which are incident to the ears, being anointed thereupon. The skin of a Dormouse, or a Silkworm being pulled off, and the inward parts thereof being 
Marcellus.  boiled in a new brafen vessel with Honey, from the quantity of twenty seven ounces, even to three, and so kept, that when there is need of a certain bathing vessel, the medicine being made warm and poured into the ears, doth help all pains, deafness, or inflammation of the ears. The fat of a Dormouse is commended to be very medicinable for the aforenamed diseases. The same is profitable for all pains, aches, or griefs in the belly. The urine of a Dormouse is an excellent remedy against the Palsy. And thus much shall suffice concerning the medicinal virtues of the Dormouse.    

Of the Hamster or Cricetus, the first figure taken by Michael Horus.  
  

The second picture taken by John Kentmant, and it is her fashion and and protracture to lie thus when she is angry, for so doth her colour appear both on the back and belly.  
THis Beast is called in Latin, Cricetus, and in the Germane tongue Hamester, Traner, and 
The names.  K●rnfaerle, that is, Pigs of the corn. It is a little Beast, not much bigger than a Rat, dwelling in the earth of the roots of corn, she is not drawn against her will out of her Cave at any time, but by pouring hot water or some other liquor. The head of it is of divers colour, 
The description.  the back red, the belly white, and the hair sticketh so fast to the skin, that it is easier to pull the skin from the flesh, than any part of the hair from the skin. It is but a little Beast as we have said, but very apt to bite and fight, and full of courage, and therefore hath received from nature this ornament and defence, that it hath a bony helmet, covering the head and the brain when it standeth up upon the hinder-legs: It resembleth both in colour and proportion a Bear. And for this cause some Writers have interpreted it to be the Beast called Arctomys, thus described by Saint Jerom. It is a creature (saith he) abounding 
Of the Arctomys.  in the Regions of Palestina, dwelling always in the holes of Rocks and Caves of the earth, not exceeding the quantity of a Hedgehog, and of a compounded fashion, betwixt a Mouse and a Bear.  
But we have showed already, that this is the Alpine Mouse, and therefore we will not stand to confute it here. The name Cricetus seems to be derived from the Illyrian word, which we read in Gelenius to be Skuzecziek: this Beast, saith he, is common in the Northern parts of the world, and also in other places, in figure and shape it resembleth a Bear, in quantity it never exceedeth a great Sorex. It hath a short tail, almost like no tail, it goeth upon two legs, especially when it is moved to wrath. It useth the fore-feets in stead of hands, and if it had as much strength, as it hath courage, it would be as fierceful as any Bear. For this little Beast is not afraid to leap into the Hunter's 
The voracity of the Cricetus.  face, although it can do no great harm either with teeth or nails. It is an argument that it is exceeding hot, because it is so bold and eager. In the uppermost chap it hath long and sharp teeth, growing two by two. It hath large and wide cheeks, which they always fill, both carrying in, and carrying out, they eat with both, whereupon a devouring fellow, such a one as Stasimus a servant to Plautus was, is called Cricetus, a Hamster, because he filleth his mouth well, and is no pingler at his meat.  
The fore-feets are like a Moulds, so short, but not altogether so broad, with them he diggeth the 
The making of his den.  earth, and maketh his holes to his den, but when he diggeth so far as he cannot cast the earth out of the hole with them, than he carrieth it forth in his mouth. His Den within he maketh large, to receive corn, and provision of fruit for his sustentation, whereinto he diggeth many holes, winding and turning every way, that so he may be safe both against Beasts that hunt him, and never be killed in his Den: And also if a man dig the earth, he may find his lodging with more difficulty. In the harvest time he carrieth in grain of all sorts, and my Author saith, Neque minus in colligendo industrius, quam in eligendo, conservandoque est astutus, optima enim reponit. He is no less industrious in the gathering of his provision, then crafty and politic in the choice, and keeping it, for it lays up the best; and lest that it should rot under the earth, it biteth off the fibres and tail of the grain, laying up the residue amongst grass and stubble.  
It lies gaping over his gathered grain, even as the covetous man is described in the Satire sleeping upon his money bags. It groweth fat with steep like Dormice, and Coneys. The holes into the Cave are very narrow, so that with sliding out and in, they wear their hair. The earth which cometh out of their holes doth not lie on heaps like Molehills, but is dispersed abroad, and that is fittest for the multitude of the holes, and all the holes and passages are covered with earth: but that hole which for the most part he goeth out at, is known by a foot path, and hath no hindrance in it, the other places at which she goeth out are more obscure and hid, and she goeth out of them backwards. The male and female do both inhabit in one Cave, and their young ones being brought forth, they ●leave their old Den and seek them out some new habitation. In the male there is this perfidity, that when they have prepared all their sustenance, and brought it in, he doth shut out the female, and suffereth her not to approach nigh it, who revengeth his perfidiousness by deceit. For going into some adjoining Cave, she doth likewise partake of the fruits which were laid up in store by some other secret hole in the Cave, the male never perceiving it.  
So that nature hath wonderfully, fore-seen the poverty of all creatures: neither is it otherwise amongst men, for that which they cannot do by equity, they perform by fraud. This also cometh in the speech of the common people against one that will thrive. The young Country wenches concerning this matter, do chant out a verse not unpleasant, which I am contented to express in iambics, consisting of four feet:  
Hamester ipse cum sua▪  
Prudens catusque conjuge,  
Stipat profundum pluribus  
Per tempus antrum frugibus,  
Possitque solus ut frui,  
Lectis acervis hordei  
Avarus antro credulam  
Extrudit arte conjugem.  
Serva, inquit, exiens foras,  
Coeli serena & pluvias.  
Sed foeminis quis insitam,  
Vincant dolis astutiam?  
Nevum parans cuniculum,  
〈…〉 ratur omne triticum.  
Egens maritus perfidam  
Quaerit per antra conjugem,  
Nec se repellat blandulis  
Demulce● inventam sunis,  
Ille esse jam communia  
Servata dum sinit bona.  
At perfidus multiplices  
Opponit intus obices.  
Rursus fruuntur mutuis  
Antris, cibis, amplexibus.  
This Beast doth devour all kind of fruit, and if he be nourished in a house he eateth bread and 
His meat and food.  flesh: he also hunteth the field Mice. When he taketh his meat, he raiseth himself upon his fore-feets: he is also wont with his fore-feets to struck his head, ears, and mouth, which thing the Squirrel and the Cat do also, and as the Beaver amongst those creatures which live as well by water as by land: but although in his body he seemeth but small, notwithstanding he is by 〈◊〉 apt to fight, and very furious being provoked, with his carriage in his mouth: he beateth away with both his feet that which resisteth him, directly invading his enemy: In the spirit and assaulting 
The anger and fury of this beast.  of his mouth he is wayward and threatening, from whence our Country men were accustomed to say of any one which was angry; he breatheth his wrath out of his mouth like a Hamster: Du spruest vuie ein Hamster: neither is he easily affrighted, although he be far unequal unto those in strength with whom he is in combat.  
Wherefore some do give it in the place of a Proverb, that our Countrymen do call a man which is madly rash, Ein toll Hamster, as foot-hardy as a Hamster. He flieth from any one that doth sharply resist him, and doth greedily follow after them that fly from him. I myself saw one of these, who by assaulting a Horse got him by the nose, and would never leave his hold until he was killed with a sword: He is taken by divers means, for he is expelled either by hot water poured into his den, or 
Of the taking of this beast.  is choked within; or being digged up with a mattock or spade he is killed; or by Dogs. He is sometimes pulled out by the Fox, or hurt: or oppressed by some snare, a great weight being put about it: or to conclude, he is taken by Art alive, and that in the night time, when he goeth to seek his prey, for in the day time for the most part he lieth hid.  
Before his usual Cave (as I have said) he is taken by the path which is worn, by a pot which is put into the earth, and afterward made plain about it like other places of the field; there is earth cast into the bottom of the pot to the deepness of two fingers, above every where covering the pot there is placed a stone, which is held up by a piece of wood, to which there is bound below a fragment of bread: In the space between the Cave and the pot there are crumbs of bread scattered, which he following and leaping into the pot, the wood falling, he is taken. Being taken after the manner of other beasts, he toucheth no food. If a broad stone, such an one with which they cover pavements, or of which they make roof tiles, shall be joined unto the pot, and the beast be taken, he will be very hardly known in the morning; for the spirit of the beast being shut in, and waxing wrath, piercing for thinness doth moisten the stone. The skins of Hamsters are very durable, of which there are certain 
The use of their skins.  long coats which come down unto the heels, and divers coloured cloaks made, which the women of Misena and Silesia do use, and account them very honourable, of a black and red colour, with broad guards or edges of the skins of Otters: the same coats are for the most part valued at the price of fifteen or twenty Renensian crowns: for it doth out-wear in length three or four garments made either of linen or woollen cloth.  
In Turingia and Misena this beast is frequent, notwithstanding not in all places, for in Turingia his chiefest abode is about Efurdanus, and Salcensis in Misena, about Lipsia, and the field Pegensis, the plentifullest and most fertilest places of both those Regions. In Lusatia about Radeburge, he is digged out of those places where Painick groweth. At Mulberge and Albis, he is found in the Vineyards, for he is also fed with ripe Grapes. Our Country men are wont to burn a living Hamster in a pot, being shut, for the medicines of Horses. It hath been seen that one of these hath leapt up and caught a Horse by the nose, never letting go his hold until she was cut off with a sword. The skin is of three or four different colours, besides the spotted sides, and therefore the skin is very precious. They abound in Turingia where the soil is good, and there is also great store of grain.   

Of the NORICIAN MOUSE.  
THe Norician Mouse is called in Latin, Citellus, and it keepeth like the wild Mice in the caves 
The name, description, and disposition. Agricola.  and dens of the earth. The body is like to a domestical Weesils, long and slender, the tail very short, the colour of the hair like to a grey Coneys, but more bright. It wanteth ears like a Mole, but it hath open passages in stead of ears, wherewithal it heareth the sound, as you shall see in many birds. The teeth are like the teeth of Mice, and of their skins (although they be not very precious) they use to make garments. In Germany they call it Pile and Zisel, and of this Germane word was the Latin Citellus feigned; and it appeareth by Agricola, that there are two kinds of these; one greater, which are called Zysell and Zeiseile, and another lesser (called Pile) which may 
Genelius.  be the same that is also called Bilchmuss, and differeth from other, because it is used for meat. These are bred in Croatta, and in the Country about Venice. They have a strange smell or savour, which is said to be hurtful to the head: They eat both salted and hung in the smoke, and also fresh and new killed. With their skins they edge the skirts of garments, for it is as soft as the skin of a Hare: and beside the common nature of Mice they are tamed. They also have very large cheeks, whereinto they gather an innumerable quantity of grain, and carry it into their den, as it were in bags against the Winter. They live thirty and forty together in a Cave, and are not driven forth but by infusion of hot water. They gather 〈…〉 o'er of Nuts into their Caves, and therefore as well as for their flesh do men hunt and seek 〈…〉 'em.   

Of the MOUSE PONTIQVE.  
THe name of this Mouse is given unto it from the Island out of which it was first brought, 
Olaus mag. Agricola.  named Pontus, and for this cause it is also called Venetus, because it was first of all brought into Germany from Venice. It is called also Varius by Idorus, from whence cometh the Germane word Vutrck, from the diversity of the colour Grauvuerck. It is called also Pundtmuss, as it were Ponticusmus, or rather of Bundi, because they were wont to be brought in bundles to be sold fifty together, and they were sold for twenty groats, Volaterranus, and Hermolaus are of this opinion, that the white one in this kind, be called of the Italians, Armelline, and the Germans, Hermelin, but we have promised already to prove that Hermelin is a kind of Weesil, which in the Winter time is white, by reason of extremity of cold, and in the Summer returneth into her colour again, like as do the Hares of the Alps. This Pontic Mouse differeth from others only in colour, for the white is mingled with ash colour, or else it is sandy and black, and in Polonia at this day they are found red and ash coloured. Their two lowermost teeth before are very long, and when it goeth, it draweth the tail after it like Mice; when it eateth it useth the fore-feets in stead of hands, and feedeth upon Walnuts, Chestnuts, Filbeards, small Nuts, Apples, and such like fruits. In the Winter time they take sleep in stead of meat; And it is to be remembered, that the Polonians have four kinds of precious skins of Mice which they use in their garments, distinguished by four several names. The first of grisel colour, called Popieliza. The second is called Gronosthaii, a very white Beast all over, except the tip of the tail which is all black, and this is the Hermelin.  
The third is called Novogrodela, from the name of a Town, and this is white mingled with grisel, and this is also a kind of Pontic Mouse. The fourth Wieuvorka, of a bright Chesnut colour, and this is the Squirrel, for they call Squirrels, Weesils, and Hermelins all by the name of Mice. These Pontic Mice have teeth on both sides, and chew the cud. In the Winter time as we have said they lie and sleep, especially the white ones, and their sense of taste doth excel all other, (as Pliny writeth) they build their nests and breed like common Squirrels.  
Their skins are sold by ten together, the two best are called Litzschna; the third, a little worse, are called Crasna, and the fourth next to them Pocrasna, and the last and vilest of all Moloischna: with these skins they him and edge garments; and in some places they make Canonical garments of them for Priests, unto which they sew their tails to hang down on the skirts of their garments; of which custom Hermolaus writeth very excellently in these words. Instruxit, & ex muribus, luxuriam suam vita, alios magnis frigoribus, alios medio anni tempore, a septentrionibus petendo, armamus corpora, & debellamus animos. That is to say; The life of man hath learned to be prodigal, even out of the skins of Mice, for some they use against extremity of cold, and they fetch others out of the farthest Northern parts, for the middle part of the year: Thus do we arm and adorn our bodies, but put down and spoil our minds.  
I send unto thee a little skin, the upper place of the hairs thereof being of a white ash colour, but the root of the hair or inner part thereof is a black brown. They call it Popyelycza Lataacza, that is, a Pontic flying Mouse: It is always so moist, that it can never be dressed by the Skinner, or Lether-dresser.  
The people use it to wipe sore running eyes, having a persuasion that there is in it a singular virtue for the easing and mitigating of those pains: but I think that the softness was the first cause which brought in the first use thereof, but if the hairs do not cleave hard to the skin, it cannot be done without danger. Also the hairs hanging as it were in a round circle against or above the two former feet, they call wings, wherewithal they are thought to fly from tree to tree. Thus far Antonius. Gesner after the receipt of these skins, being willing to preserve them from moths, because they were raw, for experience sake gave them to a leather dresser, who presently dressed them with Vinegar, and the Lees of Wine, so that it appeareth the Skinners of Lituania had not the skill how to dress it.  
After they were dressed they were so soft, that they stretched above measure, so that every one of them were square, that is to say, their length and breadth were equal, for they were two palms or eight fingers broad: and no more in length, the head and tail excepted: wherefore it may well be called a square Mouse, or Sciurus quadratus, because we are sure of the former, but not of the flying; the tail was as long as four or five fingers are broad, being rough like the tail of other Squirrels, but beset with black and white hairs, the whole colour both of the belly and upper part was whitish, as we have said, but black underneath, the hair is so soft as any silk, and therefore fit for the use of the eyes. The ears shorter and rounder than a Squirrels, the feet did not appear by the skin: the nether part was distinguished from the upper part, by a certain visible line, wherein did hang certain long hairs, which by their roughness and solidity under the thin and broad frame of their body, might much help them to fly; even as broad fishes swim by the breadth of their bodies, rather than by the help of their fins. The Helvetians wear these skins in their garments. It is reported by Aelianus, that the Inhabitants of Pontus, by making supplication to their Gods, did avert and turn away the rage of Mice from their Cornfields, as the Egyptians did, as we have said before in the story of the vulgar Mouse.   

Of the Mouse called the Shrew, or the Erred shrew.  
THe word Hanaka of the Hebrews remembered in the 11. chapter of Leviticus, is diversely interpreted by the translators, some call it a reptile beast which always cryeth: some a reptile flying beast; some a Horseleech, or bloodsucker; some a Hedgehog; and some a Beaver, as we have showed before in the Hedgehog. But the Septuagints translate it Mygale; and S. Jerom, Must araneus, that is, a Shrew. Dioscorides calleth it Miogale; the Germans and Helvetians; call it Mutzer; in some parts of Germany, from the figure of the snout it is called Spitzmus, by some Zissmuss, from the fiction of his voice; and some Gross Zissmuss; the Hollanders call it Moll Musse, because it resembleth a Mole Mathaolus for the Italians call it Toporagno; that is, a Mole-shrew. The Helvetians call it Bisem-muss, that is, a Musk-mouse, because it being dried in a furnace smelleth like Musk. The skin pulled from the flesh, smelleth best by itself, and yet the flesh smelleth well also, and so do the excrements. But to return to the Greek name, why it should be called Mygale, there is not one opinion amongst the learned: but I do most willingly condescend to the opinion of Aetius, who writeth that it is called Mygale, because in quantity it exceedeth not a Mouse, and yet in colour it resembleth a Weesil, and therefore it is compounded of two words, Mys, a Mouse, and Galee, a Weesil.  
Amyntas is of opinion, that it is so called, because it is begot betwixt a Mouse and a Weesil, but this is neither true nor probable. For is it likely that Weesils' and Mice will couple together in carnal copulation, whose natures are so contrary, the one living upon the death of another, that is, the Weesil upon the Mouse? And beside the difference of quantity betwixt them, maketh it impossible to have such a generation. The other derivation of Mygale, which is made by Rodolphus writing upon Leviticus, fetching Mygale from Must gulosus, that is, a devouring Mouse, it is against the order of all good Linguists, to derive Greek words from Latin, but rather consonant to learning, to fetch the Latin from the Greek.  
There is no less inquiry about the Latin name, why it should be called Must araneus, seeing Aranea signifieth a Spider. This Mouse saith Albertus, is a red kind of Mouse having a small tail, a sharp voice, and is full of poison, or venom: For which cause Cats do kill them, but do not eat them. Sipontinus writeth thus, of this Shrew; Must araneus, exiguum animal, atque leviss 〈…〉 est, quod araneae modo tenuissimum filum, & gladil aciem conscendit. That is to say, this Shrew-mouse is a little and light creature, which like a Spider climbeth up upon any small thread, or upon the edge of a sword: and therefore you see, they derive the Latin name from his climbing like a Spider.  
But in my opinion it is more reasonable, to derive it from the venom and poison which it containeth in it like a Spider. For which cause Silvaticus writeth thus; Mugali id est, draco marinus, & animal venenosum, pusillum muri simile: nam & araneum piscem, propter venenum pungentibus in 〈…〉 'em spinis, veteres ophim, id est, serpentem nominarunt, & hodie quam vulgo draconem vel dracaenam. That is to say; There is a fish of the Sea, and a little Beast on the Earth like a Mouse, which by a general word are called Mugale, and the Spider-fish called at this day a Dragon, or Dragonist, was in ancient time called a Serpent, because by his prickly fins, he did poison those which were strucken by him. And concerning the description of this beast, it may be taken from the words of an ancient English Physician, called Doctor William Turner.  
I have seen (saith he) in England, the Shrew-mouse of colour black, having a tail very short, and her snout very long and sharp, and from the venomous biting of this Beast, we have an English Proverb or Imprecation, I beshrew thee, when we curse or wish harm unto any man, that is, that some such evil as the biting of this Mouse may come unto him. The Spaniards call this Beast Ralon Pequenno; the Illyians, Viemed kamys; and the Polonians, Kerit. They were wont to abound in Brittany, as Hermolaus writeth.  
They are also plentiful in Italy beyond the Mountains Apennine, but not on this side (as Pliny writeth) yet in the hither parts of Italy and Germany, there are many found, especially in the Country near Trent, in the Valley Anania, where this is admirable, that by reason of the coldness of that Country their bitings are not venomous. For the Scorpions there are not 
Samonicus. Vegetius.  venomous, although in other places of Italy they poison deeply. This Beast is much less than a Weesil, and of an ash colour, in most places like a Mouse, although the colour be not always constant.  
The eyes are so small, and beneath the proportion of her body, that it hath not been unjustly 
Aetius.  doubted of the Ancients, whether they were blind or no, but in their best estate their sight is very dull. And for this cause the ancient Egyptians did worship it: for as they held opinion, that darkness was before light, so they deemed that the blind creatures were better than the seeing. And they also believed, that in the wane of the Moon the liver of this beast consumed. It hath a long and sharp snout like a Mole, that so it may be apt to dig. The teeth are very small, but so as they stand double in their mouth, for they have four rows of teeth, two beneath, and two above, which are not only apparent by their dissection or Anatomy, but also, by their bitings, for their wounds are Quadruple, wheresoever they fasten their teeth. Their tail is slender and short. But the description of this Beast was better apprehended by Gesner, at the sight of one of them, which he relateth on this manner:  
The colour (saith he) was partly red, and partly yellow, mingled both together, but the belly white. The hinder-feets seemeth to cleave to the body or loins. It smelleth strongly, and the savour did bewray or signify some secret poison. The tail about three fingers long, beset with little short hairs. The residue of the body was three fingers long. The eyes very small and black, not much greater than Moles, so that next to the Mole they may justly be called, the least sighted creature among all four footed Beasts; so that in old age they are utterly blind by the Providence of God, abridging their malice, that when their teeth are grown to be most sharp, and they most full of poison, than they should not see whom nor where to vent it.  
They differ as we have said in place and number, from all fourfooted Beasts, so that they seem to be compounded and framed of the teeth of Serpents and Mice. The two foreteeth are very long, and they do not grow single as in vulgar Mice; but have within them two other small and sharp teeth. And also those two long teeth grow not by themselves, as they do in other Mice, but are conjoined in the residue, in one continued rank. They are sharp like a saw, having sharp points like needles, such as could not be seen by man, except the tips of them were yellow. Of either side they have eight teeth, whereas the vulgar Mice have but four, beside the two long foreteeth, which also seem divided into two or three, which except one mark diligently, he would think them to be all one.  
It is a ravening Beast, feigning itself gentle and tame, but being touched, it biteth deep, and 
Arnoldus. Aelianus.  poisoneth deadly. It beareth a cruel mind, desiring to hurt any thing, neither is there any creature that it loveth, or it loveth him, because it is feared of all. The Cats, as we have said, do hunt it and kill it, but they eat not them, for if they do, they consume away in time. They annoy Vines, and are seldom taken, except in cold; they frequent Ox-dung, and in the Winter time repair to houses, gardens, and stables, where they are taken and killed.  
If they fall into a Cart-road, they die and cannot get forth again, as Marcellus, N 〈…〉 der, and Pliny affirm. And the reason is given by Philes, for being in the same, it is so amazed, and trembleth, as if it were in bands. And for this cause some of the Ancients have prescribed the earth of a Cart-road, to be laid to the biting of this Mouse for a remedy thereof. They go very slowly, they are fraudulent, and take their prey by deceit. Many times they gnaw the Ox's hoofs in the stable. They love the rotten flesh of Ravens; and therefore in France, when they have killed a Raven, they keep it till it stinketh, and then cast it in the places where the Shrew-mices haunt, whereunto they gather in so great number, that you may kill them with shovels. The Egyptians upon the former opinion of holiness, do bury them when they die. And thus much for the description of this Beast. The succeeding discourse toucheth the medicines arising out of this Beast; also the cure of her venomous bitings.  

The Medicines of the Shrew.  
The Shrew, which falling by chance into a Cart-rode or tract, doth die upon the same, being 
Marcellus.  burned, and afterwards beaten or dissolved into dust, and mingled with Goose grease, being rubbed or anointed upon those which are troubled with the swelling in the fundament coming by the cause of some inflammation, doth bring unto them a wonderful and most admirable cure and remedy. The Shrew being slain or killed, hanging so that neither then nor afterwards she may touch the ground, 
Pliny.  doth help those which are grieved and pained in their bodies, with sores called felons, or biles, which doth pain them with a great inflammation, so that it be three times environed or compassed about the party so troubled. The Shrew which dyeth in the furrow of a Cartwheel, being found 
Pliny.  and rolled in Potter's clay or a linen cloth, or in Crimson, or Scarlet woollen cloth, and three times marked about the Impostumes, which will suddenly swell in any man's body, will very speedily and effectually help and cure the same.  
The tail of a Shrew being cut off and burned, and afterwards beaten into dust, and applied or anointed upon the sore of any man, which came by the biting of a greedy and ravenous Dog, will in very short space make them both whole and sound, so that the tail be cut from the Shrew when she is alive, not when she is dead, for than it hath neither good operation, nor efficacy in it. The former hoofs of a Horse being scraped, and the same fragments or scantlings thereof being beaten 
Hypocrates.  in the dust or earth, which hath been digged up by a Shrew, in four measures of water, poured down the mouth of a Horse which is troubled with any pain or wring in his bowels, will soon give him both help and remedy. The Shrew being either applied in drink, or put in the manner and form of a plaster, or hanged upon the sore which he hath bitten, is the most excellentest, and most medicinable cure for the helping and healing thereof. A preservative against poison, would be an excellent remedy, that neither man nor any other living creature, should be bitten if they should leave or would want that superstition called an enchantment against poison, being hanged about the neck, whereof we will speak more in the curing of the bites of this Beast.   

That the biting of a Shrew is venomous, and of the reason of healing in this kind.  
In Italy the biting of a Shrew is accounted for a very strong poison, and that except there be 
Pliny.  some medicine very speedily applied for the curing and healing thereof, the party so bitten will die. These Shrews are truly so venomous and full of poison, that being slain or killed by Cats, whose nature is to kill whatsoever Mice they take, they will not offer to touch or eat the least part of them.  
But the biting of a female Shrew is most obnoxious and hurtful when she is great with young, but 
Marcellus.  most dangerous of all when she biteth any one which is great with young, either a woman or any other Beast whatsoever, herself being also with young, for than it will hardly be cured.  
If a Shrew shall bite any creature while she is great with young, the bushes or biles will in time be 
Dioscorides.  broke which they make, and will come unto a very great and malignant wound and sore. If the Shrew do also bite any creature during the time she is with young, she will presently leap off, notwithstanding she biteth more dangerous. There is nothing which do more apparently explain and show 
Avicenna.  the biting of a Shrew then a certain vehement pain and grief in the creature which is so bitten, as also a pricking over the whole body; with an inflammation or burning heat going round about the place, and a flery redness therein, in which a black push or like swelling with a watery matter, and filthy corruption doth arise, and all the parts of the body which do join unto it seem black and blue with the marvellous great pain, anguish, and grief, which ariseth and proceedeth from the same.  
When the push or bile which cometh by the occasion of a Shrew cleaveth or is broken, there proceedeth and issueth forth a kind of white flesh, having a certain rind or skin upon it, and sometime there appeareth in them a certain burning, and sometimes the same is eaten in and falleth out, but in the beginning there is a most filthy green corruption and matter which floweth in the same, afterward it is putrefied, and eaten in, and then the flesh falleth forth: the wring also of 
Dioscorides.  the inward parts, the difficulty of voiding the urine, and a corrupted sweat doth follow and accompany the same.  
But Avicenna affirmeth, that in what place soever this Beast shall bite, the sores thereof with great anguish will pant or beat, and that in every hole wherein his venomous teeth have entered, there will a certain fiery redness appear, the skin whereof being broken there will come a very white and mattery fore, which will breed much pain and trouble in all the parts of the body for the most part. The sores or wounds which are made also by this Beast are very manifestly known by the marks 
Aegineta.  of the foreteeth standing all in a row together, as also by the blood which issueth from the wound, being at the first pure, clear, and exceeding red, but afterwards corrupt, blackish, and full of putrefaction.  
There do also divers bunches arise in the flesh usually after the biting of this Beast, which if any man shall break, he shall see the flesh which lieth under them corrupted, and divided with certain clefts or rifts in the same. Moreover the nature of this Beast is such, that for the most 
A 〈…〉 a.  part he doth covet to bite those whom he can come unto by the stones or genital, not only men, but also all other brute Beasts whatsoever: and thus much shall suffice concerning the biting of this Beast.  
Wormwood being beaten or bruised small, strained in a fine linen cloth, and mingled in Wine, given to the party, either man or woman, in Wine to drink, who is bitten by a Shrew, will procure 
Pi 〈…〉 ides.  him present ease and remedy. The same also is an excellent remedy for the bitings or stingings of a Sea-dragon. Vinegar is very medicinable for the bitings of the Shrew, and of Dogs, as also for 
Pliny.  the fish called by the Latins, Scolopendra, (which voideth all her bowels out until the hook come forth, wherewith she is taken, and then sucketh them up again) the Scorpion and all other venomous Serpents.  
But the Graeclan Physicians affirm, that the same aught to be mingled with other medicines for the helping of the aforesaid diseases, as to take the ashes of the Shrew being burnt, the gum or liquor of the Herb called Fennil-giant, dried Barley beaten into small powder, Mustardseed pounded small with the Herb called Purple, or Mothmullein, and mingle them all together with Vinegar, and being so applied they will presently cure the aforesaid stings or bitings.  
Garlick being bruised, and the juice thereof anointed upon the place which was bitten by a Shrew, will presently expel the pain, and wholly cure the sore. For the expelling of the superfluities 
Avicenna.  of the parings of the dead flesh, growing round about the sore, being not cast away but remaining thereon. Take Cummin and cover the wound or biting therewith, then apply Garlick being beaten into Oil thereunto, and anoint the places about the sore, as also the sore itself 
Aetius.  very diligently, and in very short space of time it will cause the same to fall away of it own accord. For the healing also of the bites of this Beast: Take Garlic, the leaves of a Figtree, and Cummin, mingle them very well all together, till they come to a mollifying or temperate substance; then take 
Dioscorides.  the same, and fashion it in the form or manner of a plaster, and it will very speedily and effectually cure the sore.  
The seed or leaves of Coleworts, being beaten together with Vinegar, and the herb called Assa so ida, is very good and profitable to be applied either to the bites of this Beast, or a ravening Dog. 
Geopenica.  The dung of a Dog being taken and anointed upon either Man or Horse which hath been bitten by a Shrew, will be an excellent remedy both for the curing and healing them of the same. The hoof of a Ram being dried, beaten into powder & afterwards mixed with Hony, will be likewise very good for those which are bitten with the same Beast, so that they be first tempered and fashioned in the manner of a plaster, and then applied thereunto. The little white stalks which proceed from a black Fig, being beaten with the leaves of the herb called Moth-mullein, Wax, and Vinegar, until they come unto a mollifying juice or salve, will be an excellent remedy against the biting of the Shrew, being anointed thereupon.  
The young or tender stalks of a wild Figtree, be they never so few or small, being first steeped in Wine, then lapped in a leaf of the same Tree, and so applied unto the stings and 
Pliny.  bites of Scorpions, and the Shrew, will in very short time cure and heal the same. Provided always that the wound be well and diligently bathed or washed, before any thing be put or applied thereunto.  
Dioscorides, Avicenna, and Actuarus, do affirm, that the excellentest, and medicinablest cure for the bites of a Shrew is this: To take the Spleen of the same Beast, and beat it together with Vinegar, and the Gum called Galbanum, then to anoint it or rub it upon the sore, and it will presently expel away all pain, and in some short space altogether heal it. If the red bunches or ulcers which do usually grow about the bites of a Shrew, do fortune to break; take very sharp and strong brine or 
Aetius.  pickle, and rub it both about, and within the sore, and afterwards apply. Barley being burned and beaten into small dust or powder thereunto, which medicine although it seem somewhat grievous and painful, yet it is very good and profitable for the expelling either of the stings of Scorpions, or the bites of the Shrew or ravenous Dog.  
The genital of a Hare being beaten into powder mingled with Vinegar, and anointed upon the bites of a Shrew, doth speedily cure them. Wild Mallows being mingled with those Mallows that grow in the Garden, have in them a very effectual force and power to cure all stings or venomous bitings, especially of Scorpions, Shrews, Wasps, and such like stinging creatures.  
The Shrew being cut and applied in the manner of a plaster, doth effectually cure her own bites. The Shrew being killed and anointed all over with Oil, and dirt or mire, applied unto the Ulcers or red swellings which come by her venomous teeth, will very speedily procure them to break. The Shrew being cut or beaten into small pieces, dried into powder, mixed with Vinegar, and fashioned in the form of a plaster, will very speedily and effectually cure the bites of a Shrew, whether she be great with young or not, so that they be well applied thereunto.  
But there are some which do think it nothing convenient to mingle the Shrew with any other thing whatsoever, but that it is only after this manner to be applied by itself, as to take it burned or dry it, and then to pound it in powder, and so to sprinkle it in the wound or sore, which in very short time will easily heal it. The Shrew falling into the furrow of a Cart wheel doth 
Aelianus.  presently die: the dust thereof in the passage by which she went, being taken and sprinkled into the wounds which were made by her poisonsome teeth, is a very excellent and present remedy for the curing of the same. Maithaeolus allegeth out of Nicander, that the dirt which cleaveth 
Aetius.  unto the wheels of a Chariot being scraped off and sprinkled into the bites of a Shrew, will be very medicinable for the healing of them, which thing he himself thinketh a mere fable, and not to be believed. If the pimples or bladders which arise in the bites of a Shrew shall be thought convenient to be broken, for the performing of the same, take the skin of a baked or roasted pomegranate, and spread it upon the aforesaid red pimples, as hot as possible may be suffered for some small time, and it will cause the ulcers to break, and all the corruption to issue forth.  
If it grow unto an Impostume, take the little berries or pellets which are within the Pomgranare, 
Avicenna.  being very well baked, and apply them unto the sore some short time and they will very easily cure the same. Mustardseed being mingled with Vinegar, anointed upon the bites of a Shrew, 
Aegineta.  doth very effectually heal them. A Moul being bruised into small pieces, and applied unto the bites of a Shrew in the form of a plaster, is a very excellent remedy for the curing of them. Pitch and Trifoly being baked, and rubbed very hot upon the bites of a Shrew, is accounted a very medicinable cure: but it is requisite that this fomentation be given unto none but such as are of a strong and powerful body, and are also able to endure pain. The liquor of the Herb called Southern-wood 
Dioscorides.  being given in Wine to drink doth very much profit those which are troubled, and painted in their limbs with the bites of Shrews. Wormwood being used in the like manner, will cure those which are bitten by a Shrew.  
The genital of a Lamb or Kid being mingled with four drams of the Herb called Aristolochia, or Hart-wort, and six drams of the sweetest Myrrh, is very good and medicinable for curing of those which are bitten or stung with Shrews, Scorpions, and such like venomous Beasts. The leaves of Coleworts being dried, mingled with flower, and tempered together, until they come into the form of a plaster, will very much help against the venomous bites of the Shrew. The seeds of Coleworts, 
Ruellius.  and the leaves of the same herb being mingled with Vinegar, and the herb called Assa foetida beat or pounded together, do very well and speedily cure the bites of the Shrews, as also of a ravenous Dog, if the same in due time be applied thereunto. The liquor also of the leaves of Coleworts being given in any kind of drink, is good and wholesome for the curing of the aforesaid bites or wounds. The Nuts of a young Cypress tree being mixed with a certain syrup or potion made of Hony, Water, 
Dioscorides.  and Vinegar, and afterwards drunk, doth very speedily procure ease and help for those which are bitten by a Shrew.  
The root of a white or black Thistle, being beaten or bruised and given in drink, doth very effectually help or cure those which are bitten by a Shrew. The like virtue hath the herb called Rocket in it, and also the seed thereof being given in any kind of drink. The gum or liquor which proceedeth from a kind of Ferula, being given in Wine to drink, doth very much help and cure 
Aeginetta.  those which are bitten by a Shrew. The same virtue also in it hath the root of the herb called Gentian or Bitterwort, being given in Wine to drink. One or two drams of the youngest or tenderest leaves of the Laurel tree, being beaten small and given in Wine to drink, doth speedily cure the sores or wounds which are bitten by a Shrew: the same being also used in the said manner, and given in some 
Aetius.  certain portion unto Horses to drink, doth quickly help and he'll them: But there are some which before all other medicines do commend this for the best, and chiefest; that is, to take the juice 
Avicennd.  which proceedeth from the leaves of the Laurel tree, and the leaves themselves, being moist and new growing, and to boil them in Wine, and being once cooled, to give it to any which is bitten by a Shrew, and this will in very short space altogether help them. A young Weesil being given 
Pliny.  in Wine to drink, is accounted very medicinable for those which are bitten by a Shrew, or stung by a Scorpion or any other venomous creature. The herb called Baltsamint or Costmary, the herb called 
Aegineta.  Bartram, or wild Pellito, the herb called Betony, the herb called Water-mint, or Water, cresses; the sweet and delicious gum called Storax, as also the herb called Vervin, being each of them severally by themselves, either given in Wine to drink, or applied in the manner of a plaster or anointed upon the bites or wounds which come by the venomous teeth of a Shrew, will very effectually cure the pain thereof: The biting of a field Mouse or Shrew, is very troublesome or grievous 
Avicenna.  to all labouring Beasts; for instantly after her bitings there do little red Pimples arise, and there is most danger of death in those Beasts which she biteth when she is great with young; for the aforesaid pimples will then presently break, after which the Beast so bitten will instantly die. The Shrew 
Albertus.  doth also kill some labouring Beasts with poison, as chiefly Horses and Mules, but especially and for the most part Mares, which are great with young. There are some which do affirm, that if Horses, or any other labouring creature do feed in that pasture or grass in which a Shrew shall put forth her venom or poison in, they will presently die. In what place soever a Shrew shall bite in 
Absyrtus.  any creature, it will be compassed with an exceeding hard swelling, the Beast also being so bitten, doth express his grief or sorrow with much pain, and straining his body doth likewise swell all over, his eyes do in a manner weep, the swelling in his body doth sq 〈…〉 e out matter, or filthy putrefaction, he voideth poison out of his belly; and doth vo 〈…〉 it all so 〈…〉 nce up assoon as ever he receiveth it. If an Ass being great with young be bitten by this Beast, it is a very great chance if she scape 
Hierocles.  death.  
But if the Shrew do bite any Beast when she is great with young, it is known by these signs, or marks, there will certain red pimples compass the sore round about, and also spread themselves over all the body of the bitten Beast, and will in short space destroy him, except there be procured some present remedy. The Normans in France, do suppose the Shrew to be a Beast so full of venom, 
Vegetius.  and poison, that if he shall but pass over either an Ox, or a Horse lying down along upon the ground, it will bring such a dangerous disease upon them, that the Beast over which she shall pass, shall be lame about the loins, or shall seem as if he were immovable, and that he can be cured by no other means but by the same Shrew, who either of his own accord, or by compulsion must pass over the contrary side of the Beast, and that then he will be cured; which thing I do hold to be very vain and not to be believed.  
For the curing of Beasts which are bitten by a Shrew, thou shalt boil the seed of Parsley together with Wine and Oil, and thou shalt cut the place which swelleth with a Penknife, by which the poison may issue forth, and the wound being pointingly pulled or torn may wax raw: if by 
Hypocrates.  these the inflammation do wax more servant and hot, thou shalt eat the sore with Iron instruments burning with fire, taking away some part of that which is whole and sound: then shalt thou renew the wound with the Iron instruments being governed rightly, by which the corruption may issue forth: but if that part do chance to swell by the exculceration, thou shalt sprinkle Barley being burned and dried therein; but before you do this, it is meet to join the old fat.  
There is also another excellent medicine for the curing of the Shrew, which Startonicus himself doth much commend, which is this: To lance or scarify the wound assoon as it is bitten, but especially if it be compassed with an inflammation, afterwards to sprinkle Salt and Vinegar upon it, then to encourage or provoke the Beast the next day following by some sweet water or liquor to run or go some little journey, first having anointed the sore with Fullers-earth, being beaten small and mixed with Vinegar, and then daily to nourish or bathe it with water which cometh from baths where some have washed themselves, and this in very short time being so used, will very well and altogether cure the Beast. Against the biting of a Shrew Garlick is accounted for an excellent 
Hierocles.  remedy being mingled with Nitre; but if there shall be no Nitre to be had, mix it with Salt and Cumin, then to dry and beat them all together into powder, and with the same to rub the places which are infected with the biting: but if the venomous wounds do chance to break; then to take Barley being scorched or burned, and pound it into small powder, and steep it in Vinegar, and afterwards to sprinkle it into the wound: This medicine Pelagon affirmeth, will only heal the bites of a Shrew, and that the grief of the sore, by the use of any other medicines doth rather increase, then decrease.  
The flower which is made of red Wheat, the herb called Dill, the liquor or resin which runneth 
Vegetius.  out of the great Cedar, and two pound of the best Wine, being mingled all together, given in a potion, and poured down the throat of any labouring Beast which is bitten by a Shrew, will presently ease and cure him of his pain.  
There is also another potion for the curing of the bites of this Beast; which is this; To take cloves of Garlic being bruised small, Salt, Cumin, and Wine, of each the like quantity; these being given to any Beast to drink, doth presently cure him; as also any man being anointed upon the wound, but not given to drink. The herb called Nard or Pepper-wort, being beaten to the quantity 
Hypocrates.  of two ounces and a half, and mingled with some sweet smelling Wine, will presently help any Beast which is bitten by the Shrew, being poured through his Nose, and his sore being at that instant time anointed with Dog's dung: the same is also very medicinable or wholesome for men which are troubled with the said biting.  
The bites of a Shrew being pricked with an Awl, and anointed with dust which is found in the furrows of Carts under the marks or signs of the Wheel, being mingled with sharp Vinegar, doth presently assuage the pain, and heal the sore. The earth of the tract of a Cart also mingled with stale or urine, being applied unto the bites of a Shrew, will very speedily cure them either upon Men or Beasts. A Shrew being new killed and rubbed over with Salt, applied unto the wounds which she shall bite in any Beasts, will instantly cure them: This virtue also hath the gall of a Rearmouse or Bat, being mixed with Vinegar.  
There is a very good remedy against the bitings of Shrews, or to preserve Cattle from them, 
Pliny.  which is this; to compass the hole wherein she lieth round about, and get her out alive, and keep her so till she die, and wax stiff, then hang her about the neck of the Beast which you would preserve, and there will not any Shrew come near them; and this is accounted to be most certain. And thus much shall suffice concerning the bitings of the Shrews, and of the cures thereof.    

Of Wild FIELD-MICES.  
THis wild Mouse called by the Latins, Must agrestis, Must Sylvestris, Sylvaticus, Subterraneus, and 
The Epithets of wild Mice describing their kinds.  some say Nitedula, (although I rather take that word to signify a Glare-worm.) It is called also Exiguus Must, and Rustious. The Grecians call it Myss Arourayos; the Germans; Fieldmouse, and Erd-mouse, that is, a Mouse of the Earth, and Nuelmus, Nualmuss, Schorrmuss, Schoermowss, Stiss●●ss, and Luckmuss, by reason of her digging in the earth like a Mole. The French call it Mu●●on. There is of these Mice two kinds, a greater and a lesser. The picture of the greater we have described here, for bearing the lesser, because in all parts it resembleth this, except in the quantity.  
This greater kind is not much lesser than a Rat, having a long broad tail like it. The ears of it 
Their several parts.  are round; the head round and great; and the shout or chaps do not stand out long. They are of two colours in both kinds, some red and some black. They have a beard betwixt their mouth and their eyes; and the lesser Mice have a short tail. A Physician taking occasion of the writings of Bassianus Landus, to dissect one of these Mice, found it to be true which he saith, that their maw and guts lie all strait and upright. We have showed already, that all kind of Mice are generated out 
Whether Mice engendered of the earth, can procreate other. Aelianus. Pliny.  of the earth, although also they suffer copulation. And in Egypt it is very common about Thebais, and the places where Nilus overfloweth, that in the decrease and falling away of the Waters, the Sun engendereth many Mice upon the slime of the earth; so that it is ordinary to see at one time their foreparts to have life, flesh, and motion, and the hinder-parts deformed, and nothing but earth.  
And about this matter there is some disputation among the Authors, for there be Philosophers which affirm, that every creature as well perfect as unperfect, may be made both by seed and of putrified matter; and from hence came the opinion in the Poets, of the sons and daughters of the earth, and so they say, that things grow by generation in infinitam: Some say, that perfect creatures cannot be generated in that manner, but the imperfect ones, such as Mice are, may be engendered by seed and putrified matter, and afterwards beget more of his one kind.  
But Aristotle confesseth the first generation, and denyeth the second, and saith; although they do generate by copulation, yet it is not Idem sed animal specie diversum, à quo nihil amplius gigni possit; And therefore Jeronimus Gabucinus endeth this controversy, saying; Mures ex putredine nati, generant quidem & ipsi, sed quod ex eis generatur, nec Mus est, nec soemina, nec amplius generat: that is; Mice engendered of putrified matter do also engender, but that which is begotten of them is neither male nor female, neither can it engender any more, that it may not proceed in infinitum, like a Mouse engendered by copulation. But concerning the beginning of these wild Field-mices, and their increase, 
The damage done by wild Field-mices.  Aristotle speaketh in this manner: We have received (saith he) the wonderful generation of wild Field-mices, abounding in every place, and especially in cornfields, which by their multitude, do instantly eat up and devour a great deal of grain, insomuch as it hath been seen, that divers poor Husbandmen, which have determined to day, to reap their corn on the morrow, in the mean season it was so destroyed by Mice, that when the Reapers came in the morning, they have found no corn at all.  
And as the increase of these Mice was extraordinary, so also was the destruction, for men could not drive them away, as in former times, by smoking them, or else by turning in Swine to root out their nests from the earth, or by s●nding Foxes, or wild Cats among them, but their multitude did always prevail; and yet after a few days, the showers of the clouds destroyed them. And Pliny saith, that this aught to be no marvel, that there should be so great a harvest and store of these Mice, seeing that men yet never knew how to hinder their generation, or to kill them, being engendered, and yet for all that they are seldom found in the Winter time either alive or dead. And seeing that we have entered into the mention of the damage of these wild Field-mices, it is profitable to set down some stories out of Authors, recording the place and persons, whom they have very much annoyed.  
Pliny writeth, as we have showed in our former discourse, that the Inhabitants of Troas, were driven from their habitation by these Field-mices; because they devoured all their fruits, and when they died, there was a worm engendered in their heads. Diodorus Siculus in his fourth Book of ancient Monuments recordeth, that there were certain people of Italy, which by incursion of Field-mices were driven to flight, and to forsake their patrimonies, for they destroyed the roots of the corn, like some horrible drought, or some unresistible cold frost. Cossa a Town of Vmbria, in the days of Pliny, which at this day is called Orbi tellus, was destroyed by Field-mices, (as Volaterranus writeth.) Niphus also saith, that he saw in one night, all the Cornfields at Calenum destroyed by the Mice.  
There are such a number of these Mice in Spain, that many times their destruction caused pestilent diseases, and this thing happened amongst the Romans when they were in Cantabria, for they 
Strabo.  were constrained to hire men by stipends to kill the Mice, and those which did kill them, scarce escaped with life. The Inhabitants of Gyarus, an Island of the Cycladeses, after they had long resisted the violence of these Mice, yet at length they were fain to yield unto them, and forsake their Territory; and the Mice after their departure, through hunger did gnaw the Iron. We have showed already how the Philistines were punished with Mice, before they sent away the Ark of the Lord, and how the Aeolians and Trojans were annoyed with them, until they had sacrificed to Apollo Smintheus, and how the Mice of Heraclea, at the time of Grape-gathering, do go out of the Country and return again in the Autumn. When Senacharib, King of the Arabians and Egyptians, invaded Egypt, it is said by Herodotus, that Vulcan in the night time sent upon his Army such an innumerable swarm of wild Mice, that before morning they had eaten asunder their Quivers, Arrows, Bows, and all warlike instruments, so that the next day, for the want of weapons, and fear of their enemies, they were constrained to take their heels and run away. And to conclude, by the same means the Chalcidensians were driven out of Elymnium, a City of the Mountain Athos; and thus much shall suffice for the harm of these Mice. They make their dwellings and habitation in the earth, according to this saying 
Places of their abode.  of Virgil:  
— Saepe exiguus mus  
Sub terra posuitque domos, atque horrea fecit.  
Yet now and then they come out of the earth, although it be but seldom. They heave up hills like Moles, and they eat and devour the roots of corn and herbs. They make not very deep holes, but dig under the turss and upper face of the earth; so that when a man walketh upon it, he may perceive it by the sinking in of his footsteps: if the hole be opened with a Spade, they close it again as a Mole doth, but not so speedily, for they defer it two or three days together; and therefore if it be watched, they may kill her at her return by treading upon her; concerning the manner of taking them, these observations following may be put in practice.  
These kind of Mice are driven or chased away with the ashes of a Weesil, or of a Cat mingled 
Driving away of these Mice  with water, and by sprinkling or scattering seed or corn abroad, or by some things well sodden in water: but the poisoning of those Mice is in the scent or savour of bread: and therefore they think it more profitable to touch the seed or corn lightly with the gall of an Ox. Apuleius doth affirm, that to 
Pliny.  soak the grain or corn in the gall of an Ox before you sprinkle it abroad, is very good against these Field-mices: also (as it is read in Geopon Graec.) it doth very much commend the gall of Oxen, wherewith 
Palladius.  as he saith, if the seed or corn be touched, they shall be freed from the molestation or trouble of these Field-mices.  
Notwithstanding in the Dog-days Hemlock-seed with the herb Hellebore is better, or with wild Cowcumber, or with Hen-bane, or being beaten with bitter Almonds, and Bearsfoot, and to mingle with them just as much meal or corn, and beat and stamp them in Oil, and when you have so done, put it into the hollow places of these Field-mices: and they will die assoon as ever they shall taste of it. Avicen doth affirm also, that Hen-bane-seed doth kill these kind of Mice, without the mixture of any other thing. Very many do stop the passages of them with the leaves of Rhododaphne, who do perish in the time they are labouring to make their passage, by the gnawing of them.  
Apuleius also saith, that the people of Bythinia have had much experience of these things, who stopped the passages of these Mice with these Rhododaphne leaves, so that they desire to come forth by touching the same often with their teeth: which truly so soon as they shall touch or come unto, they shall presently die. But they use a kind of incantation which is this that followeth; I do adjure all ye Mice, which do remain or abide here, that ye do not offer me wrong, or suffer me to be wronged of any other. For I do assign and appoint you this field (than he nameth the field) in which if I should surprise you hereafter, I call Luna to witness, I will tear every one of you into seven pieces: When as thou hast writ this charm, bind paper fast to the place wherein the Mice haunt, and that before the rising of the Sun: so that the characters or marks may appear on the outside cleaving to a natural stone of that place. I have written this (saith the Author) lest any thing should seem to be overskipped: neither do I allow or prove such things can be done, but I rather counsel all men that they do not set their mind to any of these, which are more worthy of derision than imitation. If thou shalt fill the passages of these rustical or Field-mices with the ashes of an Oak, he shall be possessed with a fervent desire to it, often touching it, and so shall die.  
These Country Mice, that is to say, those Mice which are found in the fields, being bruised and burned to ashes, and mingled with fresh Honey, doth comfort or restore the sight of the eyes by diminishing 
Marcellus. The medicines of Field-mices. Scholiastes.  the darkness or dimness thereof, in what field soever you shall find any thing, dig them up by the roots with a little stake or post.   

Of the WOOD-MOUSE.  
PLiny doth oftentimes make mention of this Wood-mouse, or rather a Mouse belonging to 
The description.  the Wood, but he doth it only in medicines; but that it doth differ from this Country or Fieldmouse we have have shown in the chapter going before, because it doth not inhabit or dwell in the Countries or tilled places, as the Country or Field-mices do, but doth inhabit in Woods and Forests. The Wood-mouse is called in Greek as the Countrey-mouse: but I think it to be a kind of Dormouse, which proceedeth from the kind of Wood-mouse. Pliny truly doth make the same remedy or medicines of a Dormouse, as he doth of a Wood-mouse, as I will a little after rehearse or recite unto you. Also I should have thought that a Sorex had been the same, because it is a Wood-mouse, but that, that one place of Pliny did hinder me, where he commendeth the ashes of a Wood-mouse to be very good for the clearness of the eyes, and by and by after did show or declare that the ashes of the Sorex were good also in the same use, as I will recite or rehearse below in the medicines or remedies of the Wood-mouse. Agricola, a man of great learning, doth interpret or judge the Wood-mouse to be that Mouse, to the which they do appoint the name deriyed from Avellana: but he doth account that to be the Sorex, which I will show or declare beneath to be the Shrew. I do understand that there are properly two kinds of the Wood-mouse spoken of before. The one of them that which Albertus doth write, saying that there is a certain kind of Mouse which doth build or make her habitation in trees, and of a brown or swart colour, and having also black spots in her face, which only is called by the universal name of a Wood-mouse. Of the same kind Pliny doth mean, (if I be not deceived) when he writeth, that the mast of a Beech-tree is very acceptable to Mice, and therefore they have good success with their young ones. The other which is peculiarly named the Sorex, which (saith Pliny) doth sleep all the Winter time, and hath a tail full of hair: whose shape or form we propose and set evidently before you. But that I may more distinctly handle those things which Pliny hath showed to us concerning the Wood-mouse; I will write her down separately, or by itself, and afterwards concerning the Mouse which hath her name derived from Filbirds, which the Germans have left in writing, and which I myself have considered or observed; and last of all I will write concerning the Sorex peculiarly and severally from the Ancient Writers.  
The ashes of a Wood-mouse being mingled with Hony, doth cure all fractures of bones, the 
The medicines of the Wood-mouse. Pliny.  brains also spread upon a little piece of cloth, and covered with wool is good also; but you must now and then spread it over the wound, and it doth almost make it whole and strong within the space of three or four days: neither must you mingle the ashes of the Wood-mouse with Honey too late: Honey also being mingled with the ashes of Earthworms, doth draw forth broken bones. Also the fat of these Beasts, being put to Kibes is very good; but if the Ulcers are corrupt and rotten, by adding Wax to the former things doth bring them to cicatrising. The Oil of a burned Locust is 
Marcellus.  also very good; and also the Oil of a Wood-mouse with Honey, is as effectual as the other. They say also that the heads and tails of Mice mixed with the the ashes of them, and anointed with Hony, doth restore the clearness of the sight, but more effectually being mingled with the ashes of a Dormouse or a Wood-mouse.   

Of the Nut-mouse, Hasel-mouse, or Filbird-mouse.  
THis Beast is a kind of Sorex, and may be that which the Germans term Ein gross Haselmus, a great Hasel-mouse, so called because they seed upon Hasel-nuts, and Filbirds. The Flemings call it Ein Slaperat, that is, a sleeping Rat; and therefore the French call it by the name Lerot, whereby also we have showed already, they understand a Dormouse.  
For this sleepeth like that, and yet the flesh thereof is not good to be eaten. The colour of this Mouse is red like the Hazel, and the quantity full as great as a Squirrel, or as a great Rat: upon the back and sides it is more like a Mouse, and upon the head more red. His ears very great, and peeled without hair. The belly white, so also are his legs. The neathermost of his tail towards the tip white. His nostrils and feet reddish. The tail wholly rough, but most at the end with white hairs.  
The eyes very great hanging out of his head, and all black, so that there is not in them any appearance of white. The beard partly white, and partly black, both above and beneath his ears, and about his eyes, and the upper part of his tail next his body all black. Upon his forefeet he hath four claws or distinct toes, for he wanteth a thumb. But upon his hinder-feets he hath five, I mean upon each severally. The outside of his hinder-legs, from the bending to the tip of his nails is altogether bald without hair. And the savour of all this kind is like the smell of the vulgar Mice. They live not only in the earth, but also in trees which they climb like Squirrels, and therefore make provision of nuts and meat against the Winter, which they lodge in the earth.  
The Countrymen finding in the Summer their caves and dens, do wisely forbear to destroy them, knowing that they will bring into them the best Nuts and Filbirds can be gotten, and therefore at one side they stick up a certain long rod, by direction whereof in the Winter time they come and dig out the den, justly taking from them both their life and store, because they have unjustly gathered it together: Some have eaten it, but they were deceived, taking it for the Dormouse.   

Of the LASCITT MOUSE.  
THis Mouse is called by the Germans, Lascitts, and also Harnebal, because of the similitude it holdeth with the Ermeline Weesil. The skin of it is very precious, being shorter than the Ermeline two fingers breadth. And forasmuch as else, there is no difference between the Lascitt Mouse, and the Lascitt Weesil, except in the quantity: My opinion is, that they are all one, and differ only in age.  
And I am rather led to affirm thus much, because there are skins annually brought to the Mart of Frankford, out of Polonia (called Lascet) which are no other than the Weesils of Nov● grodela, whose white skins are intermixed with grisseld; And thus much shall suffice to have said of this Mouse.   

Of the SOREX.  
I Am of opinion, that this kind of Mouse belongeth to the Hazel Mouse before spoken of, because it is wild, hath a hairy tail, and sleepeth in the Winter, all which things are by Pliny 
Of the name and kind.  ascribed to the Sorex; only this hindereth, that he maketh the Sorex to have rough hairy ears, and the Sorex of Germany hath bald ears. For answer whereof this shall suffice, that the other three notes being so great and pregnant, there is no cause why the want of one, and that so little as the hairs on the ears, should deprive it of his natural due and kind. The Italians and the French use this word Sorex, for a domestical vulgar Mouse, and so peradventure did the Ancients 
Alunnus.  before them; but it is greater than the domestical Mouse, although Pliny's Sorex be neither greater nor lesser. The Spaniards call a Sorex, Sorace, or Raton Pequenno. The Illyrians, Viemegka Myss, by which word also they understand a Shrew-mouse. The fibres of the entrails of the Sorex do increase and decrease with the Moon, so that the number of them, do always answer the number of the days of her age.  
Her ears as we have said are full of hairs, but in the lowest part or tip thereof. The reason of her name is taken from the skreeching voice she maketh in gnawing. For it is a very harmful biting Beast, cutting asunder with her teeth like a saw. Some do derive the Greek word from Huras, which anciently did signify a Mouse, and therefore they call this Syrax, and Saurex, but I lift not to stand any longer upon the name, seeing the Beast itself affordeth little worthy matter to entreat of.  
It is reported by Varro, that in Arcadia there was a Hog so fat, that a Sorex did eat into her flesh, and made her nest and brought forth young ones therein, which may very well be; for such is the nature of a fat Swine, that he will hardly rise to eat his meat, or ease himself of his excrements: And besides, fatness stoppeth sense, burying both the Nerves and Arteries very deep: so that in the body of a man, his fattest part is least sensible. Lycinius the Emperor going about to restrain the insolency of the eunuchs and Courtiers, called them Tineas, Soricesque palatinos, that is moths and Sorices of the Court.  
There was an ancient garment (as Pliny writeth) called Vestis Soriculata, and this was very precious 
Egnatius.  in my opinion, because it was guarded or fringed with the skins of the Sorex. If this Beast fall into any Wine or Oil, she corrupteth the same, and it is to be recovered by the same means, as we have formerly described in the vulgar Mouse. It should seem there was great store of them in the days of Heliogabalus, for he commanded (as Lampridius writeth) to be brought unto him, not only a thousand of these Beasts, but also a thousand Weesils, and ten thousand vulgar M●ce, as we have showed before in the story of the vulgar Mouse.  
When the soothsayers were about their divinations, Pliny writeth, that if they heard the squeaking of the Sorex, they broke off, and gave over their labour, holding it unprofitable to go any further therein: and it is also reported, that the voice of this Mouse gave occasion to Fabius Maximus, to give over his Dictatorship, and unto Caius Flaminius, to give over the Mastership of the Horsemen, such fear of silly Beasts, was begotten in the minds of gallant and magnanimous spirits, by the unprofitable and foolish behaviour and doctrines of the Magicians.  
It is said by Nigidius, that these Sorices do sleep all the Winter and hide themselves like the Dormouse. They also when they eat any corn, do screetch and make a greater noise than other Mice, whereby they bewray themselves in the dark unto their enemies, and are killed, which was the occasion of that proverbial speech of Parmeno in Terence, Egomet meo indicio miser, quasi Sorex perii. Saint Austin, and Saint Origen, do also make use of this proverb, the one in his Book of Order, the other in a Homily upon Genesis, which caused Erasmus to write in this manner, Sed videbor ipse meis indiciis captus, that is, I have overthrown myself with my own tale. These Sorices do make hollow the trees wherein Emmets or Ants breed, and there is perpetual hatred betwixt the Bittors, and these, one lying in wait to destroy the others young.  

The Medicines of the Sorex.  
Serenus and Pliny say, that if a woman with child do eat the sinews of a Sorex, if her eyes be black, so shall the Infants be likewise;  
Si praegnans artus captivi Soricis edit,  
Dicuntur foetus nigrantia lumina fingi.  
The fat of these Beasts or of Dormice, is very profitable against the Palsy. The powder of the heads and tails anointed with Honey upon the eyes, restoreth the clearness of sight, and with Honey Attic, the powder and fat of a Sorex burned, helpeth running eyes; and the same powder mingled with Oil, cureth bunches in the flesh.  
There is another Mouse called by Mathaeolus, Must Napelli, that is, a Wolf-bane-mouse: so called, 
Of the Mouse called Must Napelli.  because it feedeth upon the roots of that Herb; although there be some of opinion, that it is not a creature, but another little Herb growing near unto it for a counterpoison.  
And Marcellus also maketh mention of Napellus, and Antinapellus, whereunto I should easily condescend, but that the eyesight of Mathaeolus leadeth me to the contrary. For he writeth that he took one of them in the top of a high Mountain in Italy. And Sylvaticus calleth this Mouse Must Suring, or Sucsinus, and calleth it a Counterpoison to Wolf-bane, and that God might show thus much unto men, he causeth it to live upon the roots, in testimony of his natural virtue destroying poison and venomous herbs.    

The Indian Mouse, and divers other kinds of Mice, according to their Countries.  
I Do find that divers times Mice do take their names from Regions wherein they inhabit, which happeneth two manner of ways: one, because the form of their bodies will somewhat vary: the other, because not only in shape, but also in wit they have some things in them common to Mice, over and above the Mice of our Countries; therefore we will briefly comprehend all their surnames 
Mice of the East.  of whatsoever regions they are in one order or Alphabet. In the Oriental parts of the world, there are great Mice, (as Alexander writeth) of the quantity of Foxes who do harm both men and Beasts, and although they cannot by their biting kill any man, yet do they much grieve and molest them.  
Americus Vespucius writeth, that he found in an Island of the Sea being distant from Vlisbona a thousand leagues, very great Mice. The hair of the Egyptian Mice is very hard, and for the most part like a 
Egyptian Mice.  Hedgehogs: and there are also some which walk bolt▪ upright upon two feet, for they have the hinder-legs longer, and their forelegs shorter, their procreation is also manifold; and they do likewise sit upon their buttocks, and they use their fore-feets as hands. But Herodotus affirmeth these Mice to be of Africk● and not of Egypt; amongst the African or Carthaginian pastures (saith he) in afric towards the Orient, there are three kinds of Mice, of the which some are called Bipedal or two-footed, some in the Carthaginian language Zetzeries, which is as much in our language as hills, some Hedgehogs.  
There are more kinds of Mice in the Cyrenaican region: some which have broad foreheads, some 
Cyrenean Mice. Pliny.  sharp, some which have pricking hair in the manner of Hedgehogs. It is reported that in Cyrene there are divers kinds of Mice both in colour and shape, and that some of them have as broad a countenance as a Cat; some have sharp bristles, and bear the form and countenance of a Viper, which the Inhabitants call Ethenetae, but improperly, as it appeareth by the words of Aristotle in his book of Wonders.  
Herodotus also affirmeth the like of those Mice, to be in shape and colour like Vipers: but Pliny and Aristotle do both disallow it, and say that in those juice there is nothing common to Vipers, but only to Hedge hogs, as concerning their sharp bristles.  
There are also some Mice in Egypt, which do violently rush upon pastures and corn: of which things Aelianus speaketh, saying in this manner; When it beginneth first to rain in Egypt, the Mice are wont to be born in very small bubbles, which wandering far and near through all the fields, do affect the corn with great calamity, by gnawing and cutting asunder with their teeth the blades thereof, and wasting the heaps of that which is made in bundles, do bring great pains and business unto the Egyptians: by which it comes to pass, that they endure all manner of ways to make snares for them, by setting of Mice-traps, and to repel them from their enclosures, and by ditches, and burning fires to drive them quite away: but the Mice as they will not come unto the traps, for as much as they are apt to leap, they both go over the hedges, and leap over the ditches. But the Egyptians being frustrated of all hope by their labours, all subtle inventions and policies, being left as it were of no efficacy, they betake themselves humbly to pray to their Gods to remove that calamity from them. Whereat the Mice by some fear of a divine anger, even as it were in battle array of observing 
A wonder in the Egyptian Mice.  a squadron order, do depart into a certain Mountain: The least of all these in age do stand in the first order, but the greatest and eldest do lead the last troops, compelling those which are weary to follow them.  
But if in their journey the least or youngest do chance through travail to wax weary, all those 
Aelianus.  which follow (as the manner is in Wars) do likewise stand still, and when the first begin to go forward, the rest do continually follow them. It is also reported, that the Mice which inhabit the Sea, do observe the same order and custom.  
The African Mice do usually die assoon as ever they take any drink: but this is commonly proper unto all Mice, (as Ephesius affirmeth) where it is written above concerning the poisoning of Mice. Mice, (but especially those of afric) having their skins pulled off, boiled with Oil and Salt, and 
Medicine by African Mice.  then taken in meat, doth very effectually cure those which are troubled with any pains or diseases in the lungs or lights. The same doth also easily help those which are molested with corrupt and bloody spetting with retching.  
The kinds of African Mice are divers; some are two footed; some have hair like unto Hedgehogs; some faces of the breadth of a Weesil: but some call these Mice Cirenacian; some 
Pliny.  Egyptian, as I have before declared. In Arabia there are certain Mice much bigger than Dormice, 
The Arabian Mice.  whose, former legs are of the quantity of a hand breadth, and the hinder of the quantity of the joint to the end of the finger: I do understand them to be so short, that nothing thereof may seem to appear without the body, except the space of the joints of the finger, as it is in Martinets.  
It is said, that the garments of the Armenians are usually woven with Mice which are bred in the 
The Armenian Mice.  same Country, or diversely docked with the shape of the same creature. The Author writeth, that Pliny maketh mention of the Armenian Mouse, but I have read no such thing: therefore he doth perchance take the Armenian Mouse for the Shrew. In Cappadocia there is a kind of Mouse which some call a Squirrel. Aelianus writing of the Caspian Mice; Amyntas (saith he) in his Book entitled De 
Of the Caspian Mouse.  Mansionibus, which he doth so inscribe, saith that in Caspia, there do come an infinite multitude of Mice, which without any fear do swi inm the floods, which have great and violent currents, and holding one another by their tails in their mouths, (as it is likewise reported of Wolves) have a sure and stable passage over the water.  
But when they pass over any tillage of the earth they fell the corn, and climbing up into trees, do eat the fruit thereof, and break the boughs: which when the Caspians cannot resist, they do by this means endeavour to restrain their turbulent incursions; for they remove all things which may hurt birds having crooked talons, who come presently so flying in such great flocks, or companies, that may seem to be clouds to expel the Mice from their borders, and by a proper gift incident unto them by nature, do drive away hunger from the Caspians. Neither in quantity are these Mice inferior to the Egyptian Ichneumons: they are also ungentle, and they do no less devour with the strength of their teeth, than the Mice of Teredon in Babylon do Iron, whose soft skins the Merchants carry to the Persians. The Indian Mouse, or Pharaohs Mouse (as some learned later Writers do write) is no other than the Ichneumon. Antonius musa Brasavolus, took the before expressed figure of an Indian Mouse, (for so he did call it) which before that time was shown by Bellonius, and I guessed it to be an Ichneumon; and truly in the snout (if you take away the beard) and in the ears it doth agree, but in the tail it doth differ, which doth rather resemble a Cats: and in many other things, which by conferring them are eas●e to be marked, and as I conceived it, I have set it down.   

Of the Moschatte, or Musk-cat.  
THis Beast's name is derived from the Hebrew word Bosem, which signifieth sweet odour, for the Germans call the same Bisem, and the Beast itself Bisemthier. And the Grecians derive their Moschoes of Moo and ozo, to seek, and to smell, and of Mesou Cheisthai, to proceed out of their middle; because the true liquor cometh out of the navel, as we shall show: but I rather think they derive it from the Arabian words Mesch, and Misch, and Almisch. The Italians, French, and Spaniards use Musci and Muschi, which is derived from the later Latines; and beside the Italians call it Capriolo del Musco; and the French, Cheureul du musch: the Musk itself is called in Italy, Muschio; of the Latin, Muschum, and Muscatum: the Illyrians, Pizmo; and the Germans, Bisem. The Arabians were the first that wrote any discovery of this Beast, and therefore it ought not to seem strange, that all the Grecians and Latins derive the name from them. And although there be an unreconcilable difference amongst Writers about this matter, yet is it certain that they come nearest unto the truth that make it a kind of Roe: for the figure, colour, stature, and horns, seem to admit no other similitude, except the teeth which are like a Dogs, whereof two are like a Boars teeth, very white and strait. And there be some (as Simeon Sei●●t, and Aetins) which say he hath also one horn, but herein is a manifest error, because no man that ever saw one of these Beasts doth so much as make mention thereof; and therefore the original of this error came from the words of Avicen, who writeth that his teeth bend inward like two horns. Cardan writeth, that he saw one of these dead at Milan, which in greatness, fashion, and hair resembled a Roe, except that the hair was more thick, and the colour more grey. Now the variety of the hair may arise from the Region wherein it was bred. It hath two teeth above, and two beneath, not differing absolutely from a Roe in any thing, except in the savour. It is called Gazella, they are lesser, thinner, and more elegant creatures than the Roes are. Paulus Venetus writeth thus of this Beast. The creature out of whom the Musk is gathered, is about the bigness of a Cat, (he should say a Roe) having gross thick hair like a Hart, and hoofs upon his feet. It is found in the province of Cathay, and the Kingdom of Cergoth, which is subject to the great King of Tartars.  
Likewise there was a most odoriferous Musk-cat at Venice, which a Merchant there had to be seen, brought as he said out of Cathay, and for proof whereof he showed the way that he went, namely through the Euxine Sea, Colchis, Iberia, and Albania, even to the entrance of Scythia. For the Country Cathay is a part of Scythia, beyond Imaus, neither aught this to seem wonderful, for in that place there was a Region, called by Ptolemeus, Randa marcostra, wherein he placeth the eleventh Table of Asia. This Region is watered by the River Sotus, and therein aboundeth Spikenard, and the Inhabitants call the Country wherein the best Musk-cats are bred, Ergimul, and the greatest City of that 
Brassavolus.  Country Singuy. The same Author writeth also, that Musk-cats are brought out of Egypt, and out of many places of afric. In Thebeth also there are many Cities, and Beasts about those Cities called Gadery, which do bring forth the Musk; and the Inhabitants hunt them with Dogs. The Province of Canicluet, doth also yield many of these Beasts, and likewise Syria. S. Jerom also writeth thus: Muscus & Oenanthe, & peregrini muris pellicula, by which skin of the strange Mouse, he meaneth the little bag, or skin wherein the Musk of the Musk-cat is included. The Princes of 
Tame Musk-cats.  Europe do nourish these tame, being brought out of the Newfound World, and many other rich men especially in Italy, be delighted with the odoriferous savour which cometh from it. Brassavolus saith, that he saw a Merchant offer one of these to be sold unto Alphonsus Dake of Ferrara, which had the Navel full of Musk. And Catherinus Zenus, an ancient Nobleman of Venice, had a Roe of this kind, which he left after his death unto his heirs; and by this it doth plainly appear, that the Musk-cat is neither like a Cat, nor a Mouse, and that all those which have affirmed so much thereof, have been deceived of their own conjectural derivation of Moscus or Muscus, or by the error of some Writer of the ancient Books, which instead of Magnitudo Capreoli a Roe, have inserted Catti, a Cat. And thus much shall suffice for the description of this Beast, and for the Regions where it is bred, except I may add the Relation of Ludovicus Romanus, who affirmeth, that the Musk-cats of Calcutta are brought out of the Country Pegus. These Roes of the Newfoundland 
Their strength, nimbleness, and quickness. Alex. Benedictus.  are wonderful nimble and quick, and so swift, that they are seldom taken alive; but after they are taken, by pulling out their longer teeth they wax tame. When they are prosecuted with the Hunters, and with Dogs, they defend themselves with their teeth. In some places they take them in snares, and in ditches, also kill them with darts; and so having killed them, they cut off the little bag wherein the Musk groweth, for that Musk doth exceed in sweetness of odor all things that were ever made by the art of man, and therefore the use of it is more plentiful then of any other thing, for they carry it about in Garments.  
They make perfume of it; they anoint Beads whereupon they tell their prayers; they also make 
Of the Musk, and the use thereof.  Balls of it, and include it in Gold or Silver, carrying it about, either to be seen, or because they are delicate and wanton; or to show their riches and abundance; or to preserve themselves from putrified and stinking airs; or else against cold and moist diseases of the brain. With this the luxurious women perfume themselves, to entrap the love of their Wooers: for as the thing itself is a vice or sickness of the Breast; so also by men it is used to vice and wickedness; yet the Venetian Matrons will never use it, and he that beareth it about him shall never perceive it himself.  
We hay showed already, that it groweth in the naval, ●or in a little bag near unto it; and it is 
The place where the Musk groweth.  true by Gyraldus and Varinus, that when the Beast beginneth to be luxurious, and prone to the rage of venery and carnal copulation, than the blood floweth to the navel, and there putteth the Beast to pain, because it swelleth above measure. The Beast than abstaineth from all meat and drink, and rolleth himself upon the ground, and so by the weight of his body presseth forth the humour that troubled him, which after a certain time doth coagulate and congeal together, and then rendereth such an acceptable savour, as you see it hath. The relation whereof you shall hear out of the words of Serapion. The wild Roes (saith he) which wander to and fro in the Mountains freely, 
The natural expression of Musk.  without the government of man, have in a little bag, certain putrified matter or blood, which of itself groweth to be ripe, whereunto when it is come, the Beast itcheth, and is pained as it were with lancing, therefore he rubbeth himself upon stones, rocks, and trees, a great while together, for it delighteth him, whereby the stones grow white through his rubbing, and therefore in time he weareth the bag asunder, making issue unto it for the corruptible matter to come forth, which presently runneth out upon the sores, no otherwise then if it had been lanced. Then the wound groweth to be whole again, and the Beast departeth, until the like exsuperance of blood come into the same place again. For every year this happeneth them.  
The Inhabitants of the Country know all the Hunters of these wild Beasts, and therefore note them where they empty their bellies. For the humour so pressed out as before is declared, through the heat of the Sun congealeth and drieth upon the stone, growing more commendable and pleasant through the Sun's heat; Then come the Inhabitants, and in little bottles made of the skins of these Beasts, which before they have killed, and so put the musk into them.  
This they sell for a great price, because it is thought, (and that worthily) to be a gift fit for a King. But if this Musk be taken out of the creature by violence, then will he bring forth no more; yet express it by his own natural art he beareth again and again. The greatest cause of this humour is the sweetness of his food, and the air wherein they are bred; therefore if one of them be brought into this part of the world, with Musk in his cod, it will grow to ripeness in a temperate air, but if it be brought without Musk in the cod, than it will never yield any among us: and besides that it liveth but a little while. And therefore my opinion is, that this excremental humour, is unto it like a menstruous purgation, for the want whereof it dyeth speedily. Every part of this Beast is called Musk, which cometh forth of his ulcerous issue; for although the other parts smell sweet, yet we will show afterwards more at large, that it is not of themselves, but by reason of this humour.  
The pretiousness of this thing deserveth a further treatise, for thy better direction and instruction 
The best musk declared by these several Countries.  of the knowledge hereof, both for the choice of that which is best, and for the avoiding and putting away of that which is adulterate. At Venice at this day it is sold in the cod, and the Indian Musk is better than the African. The brown is always better than the black, except it be of Catha; for that of Catha is black, and best of all. There is some that is yellowish, or betwixt red and yellow, after the very same colour of Spikenard; this also is of the best sort, because the Beasts that render it do feed upon Spikenard.  
Therefore this is good to be chosen, because it cannot be adulterated, and besides the taste of it is 
Silvius.  bitter, and assoon as ever it is tasted, it presently ascendeth to the brain, where it remaineth very fragrant without resistance, and is not easily dissolved. It is not bright within, but muddy, having 
Avicenna.  broad grains, and equal throughout, like the wood of Baulm. But according to the Regions, they choose Musk in this sort.  
Of the Indian Musk, that of the Region of Sceni, (called Antebews,) they set in the first place, and next unto it, the Beasts of the Sea side; The Musk of Cubit is known by the thin bladder of the Beast 
Elluchacem.  wherein it is contained; but that of Gergeri, is less Aromatical, and more thick. The Musk of Caram is in the middle place betwixt both, wherewithal they mingle powder of Gold and Silver, to increase the weight. The musk of Salmindy is worst of all, because it is taken out of his bladder or cod, and put into a glass. There are some which prefer the Tumbascine Musk, and they say, that the odor thereof cometh from the sweet herbs whereupon the Beast feedeth, and the like is said of the Region of Sceni; but the odor is not equal to the other. And the Tumbascines do not gather the Musk after the fashions of others: for they draw not forth this matter out of the cod, nor yet gather it in calm weather. The Genians, they press forth the matter out of the ventricle, and when they have it forth, mingle it with other things, and that in cloudy and tempestuous weather: afterwards they put them up in glasses, and stop the mouth close, and so they send it to be sold unto the Sarizines, and to Amanus, and to Parsis, and to Haharac, as if he were a Tumbescine. When this Beast goeth furthest from the Sea, and feedeth toward the Desert upon Spikenard, then is his Musk sweeter, but when they feed near the Sea, it is not so fragrant, because they feed upon Myrrh. Avicen saith, there is some kind of Musk like a Citron, but such hath not been seen in this part of the world, for our Musk is most commonly like the colour of Iron, and the savour of it like a Cyrenian 
Serap.  Apple, but stronger; and consisteth of little pieces, but it is better that hangeth together, and hath a savour of the Wilderness; but if it be adulterated with Snakes or Birds-dung, then will it be lesser pleasant in the savour, and also pinch and offend the nose.  
The Hunters of Tebeth, and Seni, as we have showed already, do kill their sweet Rose, and afterwards take out from them their bladder of Musk, which Musk being excerpted before it be ripe, smelleth strongly and unpleasantly. And then they hang it up a little while in the open and free air, wherein it ripeneth as it were by concoction in the Sun, and thereby receiveth an admirable sweetness. And the like do divers Gardeners use towards Apples, and fruits of trees which are gathered before they be ripe. For by laying them up in a dry place, they wear away their sharpness and become pleasant. But it is to be remembered, that Musk is the best which doth ripen in its own cod, before it be taken out of the Beast, for before it is ripe, it smelleth displeasantly.  
There is not much perfect Musk brought into this part of the World, but the strength of it cometh from the virtue of the cod wherein it is put, and so it is brought to us; but the best is brought out of the East, where groweth Spikenard and sweet herbs. Rodericus Lusitanus saith, that our Musk is compounded of divers things, the ground whereof is the blood of a little Beast like a Coney, which is brought out of Pegun a Province of India. But the means whereby to try it may be this, after it 
The trial of Musk.  is weighed, they put it into some moist or wet powder, and after a little while they weigh it the second time, and if it exceed the former weight, then do they take it for sound, perfect, and good, but if it do not exceed, then do they judge it adulterate.  
Some Merchants when they are to buy Musk stop it to their noses, and holding their breath run 
Simion 〈◊〉. Silvius.  half a stones cast, afterwards they pull it from their nose, and if they perceive the savour of the Musk, then do they buy it, and take it for good, but if not, they refuse it for corrupted. In some Churches they make perfumes with Musk, and by mingling Stirax, Aloes, Amber, and juice of Roses, they make a perfume called Regium Suffumigium, the King's perfume; likewise unto sweet waters, drawn out of the furnaces of Chemists, whereunto they add simple Rose Water, and for the richer sort of people Musk and Camphory.  
Andrea's Furnerius, in his French Book of adorning man's nature, teacheth a composition to be made of certain Oils, Soap, and Musk; and also Ointments and musked Oils. He also showeth how to 
Platearius.  make little round Balls of Musk, and other confections, and afterwards to draw a thread through the middle of them, and so wear them about one's neck.  
Some put it into Silken wool, through which they first draw a thread, and so dissolve it in Rose 
The preserving of Musk.  water, afterward make it up in medicines, and use it as aforesaid. It may be preserved in a vessel of Lead, close stopped a long time, for the lead which is cold and moist, agreeth well with the nature of the Musk, and therefore if a leaden vessel be wanting, so as ye be forced to use glass and silver, then must you put two or three pieces of lead into it, for the better preservation, and covering the passage all over with Wax, and above all things you must avoid all kind of Spices, taking heed that no grain thereof come into it. If while it is in the vessel it lose the savour and be dead, than it is to be recovered by opening the mouth of the Vial, and hanging it over a privy; for when the stink and evil savour cometh unto it, Contra foetorem eluctatur, & quasi luctando reviviscit, it striveth against the filthy stink, and as it were reviveth in that contention, saith Isidorus, Albertus, and Platearius.  
But concerning the adulterating of Musk, I will say more in this place. First of all, the Mounte-banks 
Benedictus. The adulterating of Musk, and the means to descry it.  do corrupt it by mingling with it the liver of a Calf. Also by a root called Makir, and an herb Salich. Many times the dung of Mice is sold for Musk, and so great is the deceit herein, that a man may not trust the outward shape of an entire cod, for there be Impostors which can counterfeit them, and make them in all parts for the outward appearance, and fill them with certain stuff, interposing some little true Musk among it until it have a reasonable savour, and therewithal deceive simple people.  
It is also adulterated by mingling with it a little Goat's blood fried, or brown Bread fried, so that three or four parts of these, will receive seasonable taste from one part of the Musk. It is also adulterated in the skin by putting pieces of the skin into it, and it may be known from the true Musk, because it will weigh twice so heavy. The Saracens use this shift above all others, and there is one principal way of making counterfeit Musk, which is this; they take Nutmegs, Mace, Cinnamon, Cloves, Gillyflowers, and Spikenard, of every one a handful, all these being beat diligently together, and dried and sifted, they are mingled with the warm blood of a Dove, and afterwards dried in the Sun, then are they seven times sprinkled over, or moistened with the water of Musk-roses, and betwixt every sprinkling they are dried; at length they mingle therewithal a third or fourth part of true Musk, and then sprinkle it over again with Musk-rose-water, so divide it into three or four lumps, and take the white hairs from under the tail of a Roe or Kid, and so put it in a vessel of glass.  
Benyvine, white Wax taken out of a new Hive of Bees, the rotten part of Eve-tree, and a little Musk, are mingled all together to make a counterfeit Amber, for it will smell like Civet, or Musk, or else Stirax, and the powder of Lignum aloes, with Civet, and Rose-water; but the fraud in one and other is easily deprehended, for both the odor and the colour are different from the true Amber, and also it will sooner wax soft in water, then that which is natural.  
Some do corrupt their Musk with the seed of Angelica, or rather with the root of it, because the root smelleth sweet like Musk, but the cozenage may be easily discovered, by putting it into water: for the Angelica will sink, and the Musk will swim. The true Musk is sold for forty shillings an ounce at the least. It is also observed by Arnoldus Villanovanus, that in the presence of Assa foetida or Castoreum, the best Musk will have a horrible and intolerable savour, although they touch not one another, which cannot be ascribed to any known reason, but to some secret in nature. The sweetness of the Arabian Musk is described by Alciatus in this verse;  
Et celebris suavi est unguine Muscus Arabs.  
There be divers herbs which smell sweet like Musk, as Angelica, Dorsis, Musk-gilliflowers, Musk-grapes, 
Herbs resembling Musk.  the leaves of a Winter Cherry, and an herb growing near Basil without a name, like wild Parsley, the Damasine-rose, and many other. Wild Cats and Martin's do also render an excrement much like, Musk; and there are Hares called Moschiae, which leave such an intolerable smell in the impression of their footsteps, that the Dogs by touching them grow mad, as we have showed in the story of the Hare: And thus much for the description of this Beast; now followeth the medicines.  

The Medicines of the Musk-cat.  
A very little part or quantity of a Musk-cat is of great virtue and efficacy; wherefore it is very sparingly used in medicines or potions, neither is there any part thereof beaten or bruised, as it is of all other Beasts, but it is melted and dissolved in water which proceedeth from the sweetest Roses. It is also a Beast which is very hot and dry, but rather more dry than hot, yet notwithstanding the same his heat is assuaged and allayed by no other thing but only the Gum called Camphire; and his dryness is only moistened or mollified with Oils, and very sweet, as Oil of Violets, and Oil of Roses. Amongst sweet smells and savours, the principallest and chiefest laud and commendation is attributed unto the smell which proceedethfrom the Musk-cat: For he doth not only with his odoriferous and delightful savour please and content the scent of men, but also doth strengthen the spirits, and all the parts of man's body, yea and that in a moment, for the slenderness of his parts, which although it doth forthwith penetrate or enter into the scent of man, yet doth it endure longer, and is not so speedily or quickly dissolved as the scent or savour of any other sweet smell whatsoever.  
A Musk-cat and the herb called Mercuries-fingers or Dogs bane, being given in purging medicines to drink, do greatly renew and refresh the decayed strength or force of those which have been before times weakened with divers and continual medicines in their members. The same is also very profitable for those which are effeminate or defective, and eclipsed in their mind or courage, as also for those which are weak and feeble in their joints, not by any hurt, or any other casuality being enfeebled, but being always so even from their childhood. A Musk-cat is an excellent 
simeon.  remedy for those which are troubled with fear in their heart; and also for those which do quiver or shake either for fear of any other thing throughout all the parts of their body. The same 
Isidorus.  is a very profitable and medicinable cure for those which are grieved with any ache or pain in their head, or with any enormity or trouble in their liver, and is also being given simply by itself, without any thing mixed in it, or compounded in Wine, very good and wholesome for the healing and curing of those who have any pain or grief in their stomach, which cometh by the occasion of any cold.  
A Musk-cat being put unto the body of any man in the form or manner of a plaster, doth confirm 
Dioscorides.  and make strong both his heart and all the rest of his bowels, or interior parts: it doth moreover increase both strength and power in all his members, yea and in the very bones, the efficacy thereof is of such and power and virtue. The same being laid or anointed upon the head, is very effectual for the expelling or driving away of the rheum which falleth from the head into the nostrils, and by that means procureth heaviness in the same; and for the amending and curing of the swimming dizziness or giddiness in the head through the abundant humours which remain and stay therein, and also for the bridling and restraining of lust and venery.  
The same being used in the aforesaid manner doth temperate and confirm the brains of any man, 
Avicenna.  besides it easeth and helpeth those which have pain about their heart, by the which they suppose their very heart to ache. The smell of this Beast is both profitable and hurtful; for unto those which are cold of constitution, the scent is very pleasant in regard that it is hot of itself, and is very delightful in their savours: but unto those which are hot of nature it is very noisome, in regard 
Rasis.  that the heat and strong scent thereof overcometh their senses, and oftentimes causeth their heads to ache, and be full of pain; and doth also stir up in them that pestiferous disease called the Falling-sickness: but unto women which are of a hot and fiery constitution it is more hurtful and noisome, for it breedeth in them a very pestiferous disease, which choketh their Matrice or Womb, and causeth them oftentimes to swoon, it is also called by some the Mother. The sneezings 
Brassavolus.  of a Musk-cat is an excellent remedy against the resolution of the sinews or the Palsy. A Musk-cat is very good and wholesome for the helping and curing of those which are troubled with any deafness or astonishment in any part of their bodies; as also for the driving away of melancholic and sorrowful passions out of men's minds, and for the incitating delightful mirth and pleasure in them.  
A Musk-cat being mingled with dry plasters which are used for the healing of the eyes, is an excellent 
Platearius.  remedy for the expelling and driving away of the white skin which doth usually cover the sight, and for the drying up of moist rheums and humours, which in the night time do fall from the brains and the head, and by that means doth much hurt and damage the sight of the eyes, as also for the clarifying and healing up of any pain or disease therein.  
A Musk-cat is an excellent remedy for those which have a desire to vomit and cannot, it doth also renew an appetite or stomach in those unto their victuals which do loath and abstain, from all sustenance, and doth loosen and dissolve all thick puffings or windiness in the interior parts or members of any one.  
A Musk-cat being mingled with a caustick medicine, is very profitable and wholesome for the bringing forth of those women's menses or fluxes which are stopped, and also for moving conception in those women which are hindered in it by the occasion of some great cold.  
A medicine or suppository being made of Ambergreese, and mingled with a gum coming out of Syria called Styrax, and then mixed both together with a Musk-cat and so beaten, until they come unto a certain salve, and laid unto the secret parts of a woman, is very good for the aforesaid disease. There is a certain juice or moistness in a Musk-cat which being pressed forth or dissolved, and mixed 
Avicenna.  with the Oil called Palma Christi, and anointed upon the yard of any man, doth stir him up to lust and venery. If the least part of a Musk-cat be eaten by any one which is troubled with a stinking breath, it will presently expel and take away the stink thereof. And thus much shall suffice concerning the cures and medicines of the Musk-cat.    

Of the MULE.  
THe Mule is a Beast, called by the Hebrews, Pered, from whence comes the feminine Pirdah 3. of 
The several names.  King. 1. and there be some that say that the reason of the Hebrew word is, from the separation and sterility of this Beast, for it is Pered, quia non-pariat. The Chaldy word is Cudana, the Arabian, Beal; but Gen. 36. for the Hebrew word Jemin, many translate Mules. The Arabians, Kegal; but the Gracian Septuagints, Hemionous. The Grecians also call a Mule Astrabe, from the strength of his body. The Latins call a Mule Mulus, and Semiasinus, that is, half an Ass, because on the one side he is an Horse, and on the other side an Ass, and therefore in his conditions he more resembleth an Ass than an Horse, whereupon lieth this tale. A certain Lydian Mule seeing his Image in the water, grew to be afraid of the greatness thereof, and thereupon took his heels and ran away as fast as he could; neither could he be stayed by all the wit of his Keepers: At length the Mule remembering 
Plutarch.  that he was the son of an Ass, he stayed his course and came back again neighing. The Italians call a Mule Mulo, and the female Mula, like the Latins, and the Spaniards. The French, Mulet, and the female Mule, from whence cometh the English word Mule. The Germans, Multhire, or Mulesel. The Illyrians, Meseck, and the Flemings, Mul.  
But among the Indian Phyllians, their Asses, Mules, Oxen, and Horses, are no bigger than Rams. 
The generation of Burdons. The parts of Mules and their colour.  As the Mule is begotten betwixt an Ass and a Mare, so the Burdon is begotten betwixt a Horse, and a shee-ass, wherefore the Italians call him Mulo Bastardo, that is, a Bastard Mule. For as the Mule more resembleth the Ass than the Horse, so the Burdon more resembleth the Horse then the Ass: the reason is; because all kinds follow the father. The Mule hath some parts proper to the Ass, as long ears, a terrible voice, a cross upon the shoulders, small feet, a lean body, and in all other things it resembleth a Horse. The length of their ears serveth instead of their foretop, their colour is somewhat brown, but it varieth; for the Roman Cardinals have Mules of an ash-colour, and those very great ones with long tails.  
They change their teeth, and have in number six and thirty, their neck is like the neck of an Asses, long, but not standing upright, their bellies simple and of one quanty, They want a gall like all fourfooted Beasts; and there is a thing in their heart like a bone, as we have showed before in the story of the Ass.  
They eat such food as Horses, and Asses do; but they grow fat by drinking, yet they drink not 
The food of Asses.  like a Horse, by thrusting in their noses into the water, but only touch it with their lips.  
They love Cucumbers above all other meats, but the flowers and leaves of Rhododaphne are 
Mizaldus. Dioscorides. The length of a Mules life.  poison to Mules and Asses, and to many fourfooted Beasts. Both a Mule and a Horse grow from the first coming forth of their teeth, (by which their age is discerned) and after all their teeth are come forth, it is hard to know their age. The females in this kind are greater, more lively, and live longer than the males. It hath been found that they have lived to fourscore years of age. Such a one was presented at Athens, at what time Pericles builded the Temple of Minerva, where by reason of his age, he was dismissed from all labour, yet afterwards he would not forsake his companions, but went with them, exhorting them with neighing to undergo the labour cheerfully; whereupon there 
Aristotle. Aelianus.  was a public decree, that the said Mule should have an ordinary of provender appointed him in Prytanium, and that no body should drive him away from their Corn when he eat it, although it were in the Market place.  
We have showed already that this Beast is engendered betwixt an Ass and a Mare, and therefore 
The generation of Mules.  if a man would create unto himself a notable breed of Mules, he must look to the choice both of his male and female. First of all for the female, that she be of a great body, of sound bones, and 
The election of a Mare to Mules.  of singular good shape, wherein he must not so much expect her velocity or aptness to run, as her strength to endure labour, and especially to bear in her womb a discordant foal, begotten by an Ass, and to confer upon it both the properties of his body, and the disposition. For when Mares do unwillingly receive the genital seed of the Ass, the foal doth not grow to perfection in the Mare's belly, until she hath born it thirteen months, whereby it resembleth more the 
Pliny.  sluggish and dull nature of his father, than the vigour of his mother. But for the helping of their copulation, they pull certain hairs out of the tail of the female, and afterwards bind them together therewith.  
There is no lesser regard to be had of the Stallion, lest the want of judgement in the choice of 
The choice of a Male.  him do frustrate the experiment; seeing therefore they are engendered betwixt a Mare and an Ass, or betwixt a Mare and a wild Ass, and the Mule, begotten betwixt the wild Ass and the Mare, doth excel all others, both for swiftness of course, hardness of foot, and generosity of stomach: yet is the tame Ass better for this breed then the wild Ass, for he will be more beautiful in outward form, and more tractable in disposition; and the Mules engendered by wild Asses may be compared to these; yet can they never be so tamed, but they retain some qualities of their wild father; and therefore a Mule begotten betwixt them (I mean betwixt a wild male Ass and a tame female Ass) are fitter for Nephews then for sons; that is, their foals may beget good Mules, and such as are tameable and tractable, because descent breaketh the corruption of nature, but themselves do never prove profitable.  
And therefore it is most commodious and necessary to get such a Stallion Ass to the procreation of Mules, whose kind by experiment is excellent, and outward parts every way acceptable, such as these are; a long and great body, a strong neck, strong and broad ribs, a wide breast full of muscles, loins full of sinews, strong compacted legs, of colour blackish or spotted, for the Mouse colour is too vulgar, and is not fit in a Mule. For it is but folly in a man to allow and approve every colour he looketh upon, and therefore (Columella writeth) when there are spots upon the tongue and palate of a Ram, such also are found in the Wool of the Lamb he begetteth.  
And so also if an Ass have divers coloured hairs upon his eyebrows, or upon his ears, the foal he bringeth forth hath such colours in his skin; And hereunto agree both Palladius, and Abstitus, saying; he that will have a good breed of Mules, must get an Ass of elegant form, a great stature, square members, a great head not like a Horses, his face, cheeks, and lips not small, his eyes standing out of his head, and not little or hollow, broad nostrils, great ears, not hanging down, but standing upright; a broad and a long neck, a broad breast, rough with the plaights of his muscles, and strong to endure the kickings of the Mare: great breasts, plates, and other parts under his shoulders, and so down to his legs, which ought to be strong, broad, and corpulent, and standing far asunder, so as he may easily cover the Mare.  
A great back, and broad backbone, neither hollow, nor standing up with bunches, bearing a direct line upon the middle. His shoulders not low, but standing up, the hip-bone full and long, not bending too narrowly nor pined buttockt, nor standing out sharp, and they are best which have the shortest tails.  
Furthermore let his stones be great, his knees great and round, standing both alike, his legs bony and without flesh, nothing appearing in them but nerves and skin; not standing awry, nor yet of divers colours, his pasterns not high, nor yet over-low: his feet not low nor bending inward; his hoof thick and hollow within; the inward part of it being clear, according to the saying of Juvenal:  
Namque hic mundae nitet ungula Mulae.  
His voice clear and not hoarse, for so the Mare will be terrified from copulation. His colour ought to be likewise clear, as all black, having no white belly; or somewhat looking towards purple, and having one black spot upon his mouth, or rather a black tongue, and such as hath been brought up with Horses.  
It is the fashion of some to take wild Asses to tame them, to make Stallions for generation, for they beget the best Mules, if they be liberally fed and not enclosed, and never wax wild again if they be put among tame Asses. And the young one so gotten by him, will be like the sire: and if any have a desire to make the Mules of strange colours, they must cover the female with a cloth of that 
Absyrtus.  colour, wherewithal they desire the young one to be foaled, as we have showed already in the disdourse of Horses, whereby there are raised many excellent kinds and races; or else they bring in their presence at the time of their copulation some great Male Horse or Ass, by the sight whereof they are made more fruitful, or again, some base and despisable Beast being offered to their view, doth make them to conceive more noble Mules.  
If the wild Asses be at any time heavy, and not willing to cover the Mare, then let there be another female Ass brought into the presence, by the sight whereof his lust so burneth, that he rageth almost to madness for copulation: And therefore being denied, the Ass doth more willingly leap upon the Mare, whom before he loathed. Again, it must be regarded, that the Stallion be tied and bound fast, so that he may not cover the Mare after she is with foal, nor yet have access unto her, lest by kicking and biting he cause abortment, for many times they break their bonds asunder, and greatly trouble the females with young, therefore they are accustomed to some labour, which taketh down the heat of their lust: yet at the time that they are to cover the Mares, you must use all diligence to awaken the drowsy nature of the Beast, so that with greater spirit the seed of the male and female may meet together.  
The Asses of Lybia will not cover Mares that have manes until they be shorn off, for it seemeth they disdain that their females should have more ornaments than themselves, which are their husbands.  
We have showed already in the discourse of the Ass, that Mares do not willingly admit any Stallion Ass to cover them, except it be such a one as did suck a Mare, which we called a Horse-suckling, or Equimulgus. For this cause men that propound unto themselves to nourish races of Mules, take the Colt of an Ass so soon as it is foaled, and put to it a Mare, giving milk in some dark place, wherein the Mare not doubting any fraud, is deceived, and willingly yieldeth her udders to the Ass' foal; whereunto being accustomed for ten days together, at last she taketh it for her own; and such a Stallion Ass loveth Mares exceedingly: and on the other side, the Mare refuseth not him. And some say, that although they suck their mother's milk, yet if from the time of their weaning they be brought up among Horse-colts, it is as good as if they had sucked Mares.  
If the Ass be small which is a Stallion, he will quickly wax old, and his issue be the worse, therefore they must provide the largest and strongest Asses, and nourish them with the best Hay and Barley, that so his strength may abound before his copulation. He ought not to be under three years old, nor yet brought unto a Mare which never knew Male, for such a one will beat him away with her heels and mouth, and bring him into perpetual hatred with that kind; wherefore they use to bring some vile and vulgar Ass into the presence of the Mare, as it were to woe her, and provoke her to copulation, that so if she beat him away, it may be no hindrance to the Stallion; but if she seem to admit him, and desirous of copulation, than they take him away, and bring the appointed Stallion into his room, and so the Mule is engendered.  
For the effecting of their copulation, there must be a place appointed for the purpose, betwixt two walls, having a narrow passage, that so the Mare may not have liberty to fight with the Ass, and the Mare's head must be tied down to a Manger or Rack, the ground being so fashioned, that her fore-feets may stand much lower than her hinder, and so ascend backward, to the intent that the Ass may more easily leap upon her back, and she receive the seed more deeply. When the Mare hath brought forth the Mule, she giveth it suck half a year, and then driveth it away, which ought to be brought up in some Mountains, or hard places, that so the hoofs may grow hard and indurable.  
Having thus discoursed of the generation of Mules, it now followeth, that we should inquire, whether Mules thus engendered betwixt an Ass and a Mare, do likewise bring forth in their own kind. Observatum est (saith Pliny) è duobus diversis generibus tertii generis fieri, & neutri pare●tum esse similia, caque ipsa quae ita nata sunt, non gign●re, in omni animalium genere, idci●co Mul●s non parere. That is to say; It hath been observed, that out of two divers kinds, a third hath been engendered, and yet like to neither of the parents, and those so engendered did not procreate others in the universal kind of Beasts, or among all creatures; and therefore Mules conceived betwixt Asses and Mares, do not bring forth young. Whereupon Camerarius made this pretty riddle of a Mule:  
Dissimilis patri, matri diversa figura  
Confusi generis, generi non apta propago,  
Ex aliis n●scor, nec quisquam nascitur ex me.  
D 〈…〉 itus is of opinion also, that Mules cannot conceive, and that their secret places are not like other Beasts, and the issue of confused kinds can never engender, but especially in a Mule, because it is made of divers seeds, (I mean divers in quantity, and almost contrary) for the seed of the Ass is cold, and the seed of the Mare is hot.  
Aristotle disputing of this matter concerning those kinds that are procreated of divers parents, writeth in this sort: those Beasts join in copulation, whose kinds although they are divers, yet are not their natures very disagreeable. If the quantity and stature be alike, and the times of going with young be equal, yet they remain barren that are so begotten, of which cause Empedocles and Democritus yield reason: Empedocles obscurely, and Democritus more plainly, but neither of them both well; for they allege the same demonstration about all Beasts out of their kind. Democritus saith, that the passages of the Mules are corrupted in their wombs, because their beginning doth not consist of one and the same kind; but this is no reason, for that it happeneth also to other Beasts that do engender.  
Empedocles he yields a reason out of Plutarch, about the joining together of the seeds, and therefore compareth it to a commixtion of Tin and Brass together, but he saith he doth not understand their meaning, and therefore proceedeth to express his own opinion in these words. First (saith he) every one of the Males do beget one of their own kind, but the females cannot conceive, and this is no great wonder; because that Horses are not always fit for generation, nor Mares to bring forth Colts being covered: and therefore when Asses and Mares do couple together, their issue may be more barren, because they receive the greater hindrance in the diversity of kind; for besides the coldness of the Ass' seed which may be one great cause of his barrenness, they have another property, if they do not breed and engender before the casting of their Colts-teeths, they remain sterile and barren all their life long: for so doth the generative power of the Ass' body rest upon a tickle and nice point, apt to rise, or easy to fall away to nothing.  
And in like sort, is a Horse prone to barrenness, for it wanteth nothing but cold substance to be mingled with his seed, which cometh then to pass when the seed of the Ass is mixed with it, for there wanteth but very little, but that the Ass' seed waxeth barren in his own kind, and therefore much more when it meeteth with that which is beside his nature and kind.  
This also happeneth to Mules, that their bodies grow exceeding great, especially because they have no menstruous purgation, and therefore where there is an annual breeding or procreation, by the help and refreshing of these flowers, they both conceive and nourish; now these being wanting unto Mules, they are the more unfit to procreation.  
The excrements of their body in this kind they purge with their urine, which appeareth because the male Mules never smell to the secrets of the female, but to their urine, and the residue which is not voided in the urine, turneth to increase the quantity and greatness of the body, whereby it cometh to pass, that if the female Mule do conceive with foal, yet is she not able to bring it forth to perfection, because those things are dispersed to the nourishment of her own body, which should be employed about the nourishment of the foal: and for this cause, when the Egyptians describe a barren woman, they picture a Mule.  
Alexander Aphrodiseus writeth thus also of the sterility of Mules. Mules (saith he) seem to be barren, 
O us. An Emblem.  because they consist of Beasts divers in kind, for the commixtion of seeds, which differ both in habit and nature, do evermore work something contrary to nature, for the abolishing of generation; for as the mingling together of black and white colours doth destroy both the black and white, and produce a swart and brown, and neither of both appear in the brown; so is it in the generation of the Mules, whereby the habitual and generative power of nature is utterly destroyed in the created compound, which before was eminent in both kinds, simple and several. These things saith he.  
Alcmaeon, as he is related by Plutarch, saith, that the male Mules are barren by reason of the thinness and coldness of their seed, and the females because their wombs are shut up, and the veins that should carry in the seed, and expel out the menstruous purgation, are utterly stopped. And Empedocles and Diocles say, that the womb is low, narrow, and the passages crooked that lead into it, and that therefore they cannot receive seed, or conceive with young: whereunto I do also willingly yield, because it hath been often found that women have been barren for the same cause. To conclude therefore, Mules bear very seldom, and that in some particular Nations if it be natural, or else their Colts are prodigious, and accounted monsters.  
Concerning their natural birth, in hot regions where the exterior heat doth temper the coldness of the Ass' seed, there they may bring forth. And therefore Collumella and Varro say, that in many parts of afric, the Colts of Mules are as familiar and common, as the Colts of Mares are in any part of Europe.  
So then by this reason it is probable unto me, that Mules may engender in all hot Countries, as 
Mules engender.  there was a Mule did engender often at Rome; or else there is some other cause why they do engender in afric, and it may be that the African Mules are like to the Syrian Mules before spoken of, that is, they are a special kind by themselves, and are called Mules for resemblance, and not for nature. It hath been seen that a Mule hath brought forth twins, but it was held a prodigy. Herodotus in his fourth Book recorded these two stories of a Mules procreation; When Darius (saith he) besieged Babylon, the Babylonians scorned his Army, and getting up to the top of their Towers, did pipe and dance in the presence of the Persians, and also utter very violent & opprobrious speeches against Darius and the whole Army, amongst whom one of the Babylonians said thus: Quid istic desidetis o Pers●? quin potius absceditis, tunc expugnaturi nos cum pepererint Mulae. O ye Persians, why do you sit here? wisdom would teach you to depart away; for when Mules bring forth young ones, then may you overcome the Babylonians. Thus spoke the Babylonian, believing that the Persians should never overcome them, because of the common proverb, epcan emionoi tek●sin, when a M●le beareth young ones. But the poor man spoke truer than he was aware of, for this followed after a year and 
A History of Mules.  seven months: While the siege yet lasted, it happened that certain Mules belonging to Z●pirus, the son of Megabizus brought forth young ones, whereat their Master was much moved, while he remembered the aforesaid song of the Babylonian, and that therefore he might be made the Author of that fact, communicated the matter with Darius, who presently entertained the device; therefore Zopirus cut off his own nose and ears, and so ran away to the Babylonians, telling them that Darius had thus used him, because he persuaded him to depart with his whole Army from Babylon, which (he said) was in expugnable and invincible. The Babylonians seeing his wounds, and trusting to their own strength, did easily give credence unto him; for such is the nature of men, that the best way to beguile them is, to tell them of those things they most desire, for so are their hopes persuaded, before they receive any assurances. But to proceed, Zopirus insinuated himself further into the favour of the Babylonians, and did many valiant acts against the Persians, whereby he got so much credit, that at last he was made the General of the whole Army, and so betrayed the City unto the hands of Dirius: Thus was Babylon taken when Mules brought forth.  
Another Mule brought forth a young one, at what time Xerxes passed over Hellespont, to go against Graecia, with his innumerable Troops of Soldiers, and the said Mule so brought forth, had the genitals both of the male and female.  
Unto this I may add another story out of Suetonius, in the life of Galba Caesar. As his father was procuring Augurisms or divinations, an Eagle came and took the bowels out of his hands, and carried them into a fruit-bearing-oak, he enquiring what the meaning of that should be, received answer, that his posterity should be Emperors, but it would be very long first: whereunto he merrily replied; Sane cum Mula pepererit; I sir, when a Mule brings forth young ones: which thing afterwards happened unto Galba; for by the birth of a Mule, he was confirmed in his enterprises when he attempted the Empire; so that, that thing which was a prodigy and cause of sorrow, and a wonder to all other people, was unto him an ominous confirmation of joy and gladness, when he remembered his Grandfather's Sacrifice and saying. Therefore it was not ill said of Democritus; Mulae non naturae opus, sed humanae machinationis, adultorinum inventum, & furiam esse videntur. Mules are not the proper work of nature, but an adulterous invention of humane policy, robbing nature: for (saith he) when a certain Median found his Ass covering of his Mare, 
The invention of Mules. Aelianus.  whereupon afterwards she fell to be with foal, and seeing the young one to communicate with both natures, they drew it into a custom to cover the Mares with their Asses, for the engendering of such a breed.  
Some are of opinion that Mules first began among the Paphlagonians, which before the Trojan war were called Eneti, and afterwards Veneti: but in Gen. 36. we find that Anab the son of Zibeon, keeping his father's Asses, did invent Gemim, that is, Mules, as some interpret. But rather I believe, that while Asses and Horses ran wild in the Wilderness among themselves, the wild Asses first began this race. The male at seven years old may engender, because he is of a hotter nature than the female, and also doth not in his generation confer any part of his bodily growth to the young one, and sometimes he engendereth when he hath lost his foremost teeth, and after the first copulation, he never engendereth more. The young one so generated, is called Ginnus and Pumilio, for it is a 
Aristotle. The quantity of a Mules foal.  very dwarf, according to the observation of Martial:  
His tibi de Mulis non est metuenda ruina,  
Altius in terris p●ne sedere soles.  
Such as these were kept in the Court of the Duke of Ferraria, and although in all things they resemble the mother, yet are named after the father, and such also are the Burdenes before spoken of in the story of the Horse. Mules are begotten both by Mares, She-asses, and Bulls, but yet those are the best that are begotten betwixt an Ass and a Mare. And thus much for the generation of Mules.  
They are nourished with the same meat that Horses and Asses are, annoyed with the same sicknesses, and cured with the same means; generally blood-letting is good for them, and for their diet Bullimung. In Scythia they can abide no cold, and therefore the Horses are there used in stead of Mules. In some Countries the Horses can abide no cold, but the Asses and Mules bear out (as Herodotus writeth,) and as we have showed before in the story of the Ass: when the Grecians were at Troy, and were destroyed by a consuming pestilence, the first of all their company that died were their Dogs and their Mules, and the reason of it was, because the pestilence arising out of the earth, they by the sense of smelling, which is very quick in both kinds, did first of all draw in that poison from the earth.  
Collumella saith, that the medicines for the Oxen do also cure Mules, yet there are special medicines 
Sicknesses of Mules and their cures.  not to be neglected, which we will express in this place. For a Mule that hath a Fever, give her raw Cabbage; and for one that is short-winded use blood-letting, and for a drink give it a pint of Wine and Oil mixed with half an ounce of Frankincense, and half a pint of the juice of horehound. For the scratches or disease in the hoofs, lay to it Barley meal, then make suppuration with a knife, and cure it by laying two linen clothes, or by a pint of the best Garum, and a pound of Oil infused into the left nostril of the Mule, whereunto you may add, the whites of three or four Eggs separated from the yolks.  
The female Mule may be burned in the feet, or let blood after the manner of Horses, and some Countrymen give in their food the herb Veretrum, or else the seed of Hyoscamus or Hen-bane beaten to powder and drunk in Wine. For the languishing of the chine or leanness, they make this drink; have an ounce of beaten Brimstone, a raw Eglantine, a penny weight of the powder of Myrrh, mingled all three together in Wine, and so poured down the Mules throat, is a present remedy to cure it. As also for the pain in the belly and all manner of coughs, the herb Medica is special good for the said languishing disease. So also to fat the Mule if it be given green, and not dried like Hay, a little at a time for fear the Beast be suffocated with overmuch blood. When a Mule is tired 
Collumella. Rutius.  or heated, let the load be taken off, and turn her forth to wallow in some convenient place. If that suffice not, take some fat, and put it into her chaps, that so she may suck it down, and pour Wine alter it.  
For to kee 〈…〉 the necks of Mules from wring and loosening their skin, use this medicine, Take two pound of Hogs-grease sod three times, or unto the third part two pints of Vinegar, and therewithal anoint the Mules neck. As we have showed that the pains of a Horse's belly and guts are best 
Pelagonius  of all cured by the sight of a Mallard, swimming in the water, whereby they are speedily delivered from all manner of torment, so the same hath as great or greater operation to cure the pains of the Mules belly. It is reported by Avicen, that Mules fall into madness, and in that madness bite their master mortally. They are likewise subject to the Gout, and especially to swellings about the Crown of their pasterns, but they are cured as Horses and Oxen.  
They live long, ordinarily to fifty years, and sometimes to fourscore, the reason thereof is given by Caelius: Animalia quae frequenter coeunt brevieris sunt vitae, inde sit, ut Muli equos superent, videndi diuturnitate; that is to say, Those Beasts and creatures which oftentimes join in copulation have but short lives, and from thence it cometh, that Mules live longer than Horses.  
The Epithets of a Mule are these; pack-bearer, dirty, Spanish, rough, and bi-formed. There is 
The Epithers and conditions of Mules.  an Adage or proverb called Mulus Marianus, and by it is signified a man which is apt both for to obey and to rule; it was taken from Marius the great R●man Soldier and Commander, whose fashion was, when he had commanded any of his Soldiers to fetch a burden, or do any vild service, he himself would put his hand unto it. It signifieth properly a bearing back, or Coltstaff, as we say in English, whereupon poor men carry their burdens, and from thence it was translated into a proverb, to signify all that do obey commands. There be some which give another reason of this proverb, for they say; that when Scipio did besiege N 〈…〉 amia, he did not only determine to look into the weapons of his Soldiers, but also to his Horses, Mules, and Chariots. Then Marius brought forth an Horse, nourished by himself very delicately: Besides the Horse a Mule of very comely body, fat excelling all other Mules both 〈…〉 gentleness and in strength. Therefore seeing the Emperor was delighted with the Beasts of Marius, and would now and then make mention of the Mule, at length it came to a common jest, to call a double diligent servant Mulus Mari 〈…〉 s. The Italians do commonly call those men Mules which are base born, and not by lawful marriage.  
Concerning the disposition of Mules, it is well observed by Aristotle, that Mules are always 
Alunnus. The inward disposition of Mules.  tame; and if at any time they be more wild, they abate their untameable 〈…〉 re by drinking of Wine, because by the operation of the Wine, their heels and hard parts do resolve and grow soft; by the same reason that Ape● by, drinking of Wine Mose their nails, and men accustomed to drunkenness fall into palsies: for there is such a dispersing and discussing nature in Wine, that it dissolveth all nerves and hard things in the bodies of Beasts, even as water dissolveth hard fruits and Pease, and Vinegar maketh lead as soft as an Egg, that it may be drawn through a Ring: and such is the nature of Mules, that after they have drunk Wine, they feel themselves disarmed, and therefore give over to resist, because by kicking backwards, they receive more harm than they give, and thus the guiltiness of their own weakness, maketh them gentle against their wills, for otherwise 
Pliny.  they hate mankind, and are nothing so tractable as Horses. For Varro saith, that they have so much confidence in their heels, that by them alone, they kill Wolves when they come among them.  
Mules were wont to be used for ploughing, and for carrying both of men and burdens; but now 
Use of Mules in their several works. Cardan.  in most parts of Europe, Judges and great Princes ride upon them until they be old, and then they sell them to the poor men, who turn them into the Mountains where they suffer them to run wild, till their hoofs be hardened for long travails, and then they take them up again. They have been also accustomed to ploughing, according to these verses;  
Quantum mularum sulcus praecedit in arvo,  
Tantum is praecurrit.—  
For the Mules did plough more speedily, and come to the lands end more quickly then either the Ox or Horse. And Marshal saith, that they were used in Carts to draw Timber, according to these verses;  
Vixque datur longas Mulorum vincere mandras,  
Quaeque trahi multo marmora fune vides.  
They were also used in race at the games of Olympus, as we have already showed in the story of the Horse, but that custom died quickly, because that the Arcadians could not endure Mules. The price of Mules was great, for Crispin (saith Juvenul) gave six thousand pieces of money for a Mule, and yet he saith it was not well worth six pound; the verses of Juvenal are these:  
— Crispinus Mulum sex millibus emit  
Aequantem sane paribus sestertia libris,  
Vt perhihent qui de magnis majora loquuntur.  
The Cappadocians paid to the Persians every year besides Silver and Gold, fifteen hundred Horses, two thousand Mules, and fifty thousand Sheep; but the Medians paid twice so much. The dwarfish Mules called Ginni were also much set by, not for use, but only for delight, as dwarves are kept in Nobleman's houses. When Pysistratus the son of Hypocrates first of all affected Tyranny at Athens, and laboured to get the government to himself, as he came out of his Country, being drawn with a Chariot by Mules, he wounded himself and his Mules very grievously, and so drove them into the Market place, showing his wounded body and Beasts unto the Athenians, telling them that so he was wounded by his enemies, and that he escaped death very narrowly; but if it pleased them to grant him a guard of soldiers to defend his body, he would take revenge upon their and his enemies: whereunto they yielded, and he having gotten a Band of Soldiers under that pretence, presently took upon him the government and Sovereignty.  
To conclude this story of Mules, I do read in Aelianus, that Serpents do love to feed on the flesh of dead Mules; and two things are very eminent in the nature of Mules, one of their understanding, and the other of their friendship. Concerning the first, Plutarch relateth this story of a Mule that was accustomed to carry Salt, who upon a season going through a water, fell down underneath his burden, so that the Salt took wet afterwards; the Beast perceived how by that means, his extreme load melted away, and so became lighter and lighter; afterward the Mule grew to this custom, that whensoever he came loaded with Salt over that water, he fell down in it for the easing of his carriage; his Master perceiving his craft, on a day he loaded him with Wool, and Sponges, and so the Beast coming over the water, fell down as he was wont to do with his Salt, and coming out of the water, he felt his load to grow heavier than it was wont to do, in stead of lessening, whereat the Beast much mused, and therefore never afterward durst lie down in the water, for fear of the like increase of his load. The other observation of their love and friendship, ariseth from the Proverb, Mutuum Muli scabunt, that is, Mules scratch one another, and help one another in their extremity; from whence cometh our proverb, O 〈…〉 good turn asketh another; and the Latin proverb, Senes mutuum fricant, old men rub one another; which did arise upon this occasion: as Adrian the Emperor so passed a long on a day by a bath, he saw an old Soldier in the bath rubbing himself upon a Marble stone for want of a man to help him, whereupon in pity of his case he gave him maintenance for himself and a man: afterwards other old Soldiers seeing how well their fellow had sped, went likewise into the bath before the Emperor's eyes, and rubbed themselves upon the Marble, thinking to get as much favour and liberty as their fellow had gotten, but the Emperor seeing them, and perceiving their fetches, bid them rub one another, and thereupon came that proverb. And thus much for the natural discourse of Mules, now followeth the medicinal.  

The Medicines of the Mule.  
The dust wherein a Mule shall turn or roll himself, being gathered up and spread or sprinkled upon the body of any one who is ardently and fervently in love, will presently assuage and quench 
Pliny.  his inflaming desire. A man or woman being poisoned, and put into the belly of a Mule or Camel which is new killed, will presently expel away the force of the venom or poison, and will confirm 
Ponzettus.  and make strong their decayed spirits, and all the rest of their members: For as much as the very heat of those Beasts is an Antidote or preservative against poison.  
The skin or hide of a Mule being put unto places in any one's body which are burned with fire, doth presently heal and cure the same: it doth also heal sores and grievous ulcers which are not come unto Impostumes.  
The same is an excellent remedy for those whose feet are worn or wrung together through the 
Avicenna.  pinching of their shoes, to help themselves withal, and for those which are lame, and those which are troubled with those grievous sores called Fistulaes'. If any man shall take either in meat or drink the marrow of a Mule, to the weight or quantity of three golden crowns, he shall presently become blockish and altogether unexpert of wisdom and understanding, and shall be void of all good nutriment, and manners. The ear-laps or ear-lages of a Mule, and the stones of a Mulet being 
Albertus. Aesculapius. Sextus.  born and carried by any woman, are of such great force and efficacy, that they will make her not to conceive. The heart of a Mule being dried and mingled with Wine, and so given to a woman to drink after that she is purged or cleansed thirty times, hath the same force and power that the aforesaid medicine hath for the making of a woman barren. The same effect against conception hath the bark of a white poplar tree, being beaten together with the reins of a Mule, then mingled in Wine, and afterwards drunk up. If the herb called Harts-tongue, be tied upon any part of 
Avicenna.  a woman, with the spleen of a Mule, but as some have affirmed by itself only, and that in the day which hath a dark night, or without any Moonshine at all, it will make her altogether barren and not able to conceive. If the two stones of a Mule be bound in a piece of the skin of the same Beast 
Albertus.  and hanged upon any woman, they will make that she shall not conceive so long as they shall be bound unto her. The left stone of a Weesil being bound in the skin or hide of a Mule, and steeped or soaked for a certain space or time in Wine, or in any other drink, and the drink in which they are so steeped given to a woman to drink, doth surely make that she shall not conceive. The stones of 
Aesculapius.  a Mulet being burned upon a barren and unfruitful tree, and put out, or quenched with the stale or urine of either Man or Beast which is gelded, being bound and tied in the skin of a Mule, and hanged upon the arm of any woman after her menstrual fluxes, will altogether resist and hinder her conception. The right stone of a Mule being burned and fastened unto the arm of a woman which is 
Sextus.  in great pain and travail, will make that she shall never be delivered until the same be loosened and taken away, but if it shall happen that a Maid or young Virgin shall take this in drink after her first purgation or menses, she shall never be able to conceive, but shall be always barren and unfruitful.  
The matrix or womb of a female Mule taken and boiled with the flesh of an Ass or any other 
Rasis.  flesh whatsoever, and so eaten by a woman which doth not know what it is, will cause her never to conceive after the same. The worm which is called a Gloworm, or a Globird, being taken out of 
Kiranides.  the womb or matrice of a female Mule, and bound unto any part of a woman's body, will make that she shall never be to able conceive.  
The dust or powder which proceedeth from the hoofs of a male or female Mule, being mixed or 
Pliny.  mingled with Oil which cometh from Myrtleberries, doth very much help those which are troubled with the Gout in their legs or feet. The dust of the hoofs of a Mule being scorched or burned, and the 
Marcellus.  Oil of Myrtleberries being mingled with Vinegar, and moist or liquid Pitch, and wrought or tempered in the form or fashion of a plaster, and opposed or put unto the head of any one whose hairs are too fluent and abundant, doth very speedily and effectually expel the same.  
The liver of a Mule being burned or dried unto dust, and mixed with the same Oil of Myrtleberries, and so anointed or spread upon the head, is an excellent and profitable remedy for the curing of the aforesaid enormity.  
The dust or powder of the hoofs of a female Mule is very wholesome and medicinable for the 
Sextus.  healing and curing of all griefs and pains which do happen or come unto a man's yard, being sprinkled thereupon. The hoof of a Mule being born by a woman which is with child, doth hinder her conception. The filth or uncleanness which is in the ears of a Mule, being bound in the skin or hide of a little or young Hart, and bound or hanged upon the arm of a woman after her purgation, doth cause that she may not conceive. The same being in like manner mingled or mixed with Oil which is made of Beavers-stones, doth make any woman to whom it is given to drink, altogether barren. The dirt or dung of a Mule being mixed with a syrup made of Hony, Vinegar, and Water, and given 
Marcellus.  to any one to drink that is troubled with the heart swelling, will very speedily and effectually cure the pain thereof.  
The dung of a Mule being burned or dried and beaten small, and afterwards sifted, or seirced and washed or steeped in Wine, and given to any woman to drink, whose menstrual fluxes come forth before their time, will in very short space cause the same to stay. The stale or urine of a male or 
Hypocrates.  female Mule being mingled with their dirt: or dung, is very good and medicinable for those to use which are troubled with corns and hard bunches of flesh which grow in their feet. Assa foetida being mingled with the urine of a Mule to the quantity of a bean, and drunk, will altogether be an impediment and hindrance to the conception of any woman. The stale or urine of a Mule being taken 
Rasis.  to the quantity of eight pounds, with two pounds of the scum or refuge of silver, and a pound of old and most clear Oil; all these being beaten or pounded together until they come to the thickness of the fat or sweat which falleth from men's bodies and boiled until they come unto so liquid and thin a juice, that they will speedily and effectually cure and help those which are troubled with the 
Aegineta.  Gout or swelling in the joints.  
If a woman shall take the sweat which proceedeth from a Horse, and anoint it upon a Woollen cloth, and so apply it as a plaster or suppository unto her secret parts, it will make her altogether barren. There is an excellent remedy for those which are pursy or short wound, which cometh also 
Rasis. Marcellus.  by the Mule: which is this; To take or gather the froth or some of a Mule, and to put it into a cup or goblet, and give it in warm water, for a certain space or time to be drunk, either to the man or woman which is troubled with this enormity, and the party which do so use it, shall in short space have remedy; but the Mule will without any lingering of time, or consuming of time in pain and sorrow die.  
The milt of a male or female Mule, being drunk in a potion or juice made of Hony, Water, and Vinegar, to the value or quantity of three cruces or cups full, is commended for an excellent cure 
Pliny.  and medicine, for those which are troubled and grieved with that pestiferous and deadly disease called the Falling-sickness, otherwise Saint john's Evil. There is an excellent remedy for those which are troubled in the voiding of their water, which is this; To take the Ringworms or Tetters 
Marcellus.  which do grow upon both the legs of a Mule above their knees, and which do stick thereupon in the manner of a dried thick skin, and to burn or parch them, and afterwards to put or place them upon him which is troubled with the Strangury, or cannot void his water but by drops-meal, so that there be great care had to cover close with cloven or clefted clothes, or garments, the suffumigation thereof, lest that the smell or fume do fade, and void away, and this being so used will be very effectual for the curing and driving away of the aforesaid disease.  
The hairs of a Mule and an Ass being mingled together and dried, and put into some certain perfume, and so given to any one to drink which is troubled with the Falling-sickness, will presently 
Trallianus.  expel and drive it quite away. In the place or part of man's body wherein a male or female Mule shall bite, Ponzettus affirmeth, there will presently arise, and grow small bushes, or little blisters which are always full of red and pale humours, and filthy corruption, which can almost be healed and cured by no salve, potion, or medicine, by any means applied thereunto. There are some also which do suppose the biting of Mules to be poison, for truly there doth not only follow those aforesaid bushes and biles, but also an extreme and almost indurable inflammation and burning, through all the parts of the body, which doth greatly distemperate and vex the same.  
But it is affirmed by others, that the biting of Mules is to be cured after the same manner as the biting of a Cat, which is thus: First, to wash and clarify the wound or bitings where the corruption is with Vinegar mingled with Oil of Roses, and then to take Penyroyal, or the herb called Neppe, and boil it, and stroke or rub the wound very softly with it, and it will in time wholly cure it. And thus much shall suffice at this time concerning the cures and medicines of Mules.    

Of the Neades, Neides, or Naides.  
HEraclides, Coelius, Volaterranus, and Euphorion, do all write that once the Isle of Sa 〈…〉 was a Desert place, and that there were in it certain Beasts called Neades, whose voice was so terrible that they shook the earth therewith, and from those strange and great voices came the vulgar Greek proverb, Meizoon mia toon Neaedbon, maius una Neadum. That is, One of the Neades was a great wonder, for it was used in ostentation, to show that there was nothing in the whole world comparable to their vast and huge quantity. Of the parts of these Beasts there is no memory but only in Suidas and Aelianus, who affirm, that their bones were to be seen in their days. And this title I thought good to insert into this History, leaving the Reader to consider, whether he will take them for Elephants, or for any other greater Beast; for my opinion if it be desired, I think them rather (if there ever were any such) that they were Elephants of greater stature than ever since were seen, and not any generation of Beasts now lost and utterly perished.   

Of the OUNCE, the description whereof was taken by Doctor Cay in England.  
THere is in Italy a Beast called Alph 〈…〉, which many in Italy, France, and Germany, 〈◊〉 〈…〉 a, and some Vnzia, from whence Albertus, and Isidorus make the 〈…〉 in word V 〈…〉, and I take it 
The names of this Beast.  to be the same Beast which is called L 〈…〉 'em, and for the description of it, I can follow no better Author than Doctor Cay, who describeth it in this fashion.  
The Ounce (saith he) is a most cruel Beast, of the quantity of a village or mastiff Dog, having 
The description of D. Cay.  his face and ears like to a Lions, his body, tail, feet, and nails like a Cats, of a very terrible Aspect, his teeth so strong and sharp, that he can even cut Wood in sunder with them: he hath also in his nails so great strength, that he only fighteth with them, and useth them for his greatest defence: The colour of the upper parts of his body being like whitish Oak, the lower being of the colour of ashes, being every where mixed with a black and frequent spot, but the tail more black than the rest of his body, and as it were obscured with a greater spot than the residue. His ears within are pale without any blackness, without black, without any paleness, if you do but take away one dark and yellow spot in the midst thereof, which is made of a double skin rising, meeting in the top of the ear, that is to say, that which ariseth from the outward part of the jaw on the one side, and cometh from the upper part of the head on the other side, and the same may be easily seen and separated in the head being dried.  
The rest of the head is spotted all over with a most frequent and black spot (as the rest of the body) except in that part which is betwixt the nose and the eyes, wherein there are none, unless only two, and they very small: even as all the rest are lesser than the rest, in the extreme and lowest parts: the spots which are in the upper parts of the thighs, and in the tail, are blacker and more singular, but framed in the sides with such an order, as if all the spots should seem to be made of four. There is no order in the spots, except in the upper lip, where there are five rows or orders.  
In the first and uppermost two which are severed; in the second, six, being joined in that manner, as if they should seem to be in one line: These two orders are free, and not mingled amongst themselves. In the the third order there are eight joined together, but with the fourth where it endeth, they are mixed together. The fourth and fifth in their beginning (which they have to the nose) being separated with a very little difference, do forthwith join themselves, and run together through all the upper lip, and do not make a spot through all the same, but a broad line. In the Beast being dead the spots do so stand, (as I suppose) for the contraction of the skin. In the Beast being alive, those spots do seem separated every one in their own orders. In the very middle between the lower lip, although they do keep the quantity, do not observe the order. The nose is blackish, a line being softly led through the length, and only through the top of the outside thereof. The eyes are grey, the former teeth are only six, not very unlike to men's teeth, except those which are, placed in the middle are lesser, and they in the uttermost part are greater, as also higher than those which are low.  
In this Beast the teeth are both great, sharp, and long, being joined to the rest in the lower jaw, and in the upper severed with so great space, that the lower teeth may be received therein. These when the Beast liveth are covered with his lips, but when he is dead they are otherwise, his lips being through dryness shrunk together. His foreteeth are very big, and as long as two Roman fingers, for at the very root thereof it cannot be comprehended in less than two Roman fingers and a half compass. In his tooth there is a certain small hollowness through all the length thereof, which notwithstanding doth not appear except the tooth be broken. The lower jaw is very hard and stiff having three teeth unequal in quantity, as the upper four. Between the great tooth and the first cheek tooth of the under jaw, there is a void space to the quantity of one finger, from which the first is presently placed, lesser than the other two: to this there is another greater close adjoining: and after this there is also a third greater than the second. In the upper jaw in that middle space (which I said was of one Roman finger) between the great tooth and the first cheek-tooth, there is a very little tooth, and without any form, coming so smally out of the jaw, that there is no lower tooth which may answer to the same. After that, in the space of half a finger there is a second, to which there is joined a third, and after this a fourth, between themselves the upper and the lower cheek-teeths, and so are joined together as they agree in the manner of a comb; the two first teeth in the lower jaw, and the second and third in the upper jaw are of the same figure, as the compass of the tops of the Crowns of the Kings of England and France. The third is of the same figure in the lower jaw, and the fourth of the upper jaw, except that the interior side of both the gums which is nearer to the throat, by nature is taken away. There was no other teeth joined to these in both the jaws. But I do not know whether there be any more teeth in the gum beyond the reach of ones finger, in the farthest row or behind the teeth. But this I know, that to all appearance there was none remaining, and it may be that his lips were cut or slit down beyond nature to show his teeth. It liveth of flesh, and the female is more cruel than the male, 
The meat and nature.  though lesser, and one of either sex was brought out of Mauritania into England in a Ship, for they are bred in Lybia. If they have any appointed time of copulation, it is near the month of June, for in that month the male covereth the female. We have showed already that Lions may be tamed, and that also hath been manifest in London, both in the Tower and in the City, for there the Lions did play with their Keepers, and kiss them without harm, (as Doctor Cay saith he saw them do) but these Beasts were so fierce and wild as they could never be tamed, for when soever their Keeper should change or remove them from place to place, he was constrained first of all to strike them so hard with a club upon the head, that they should lie half dead, and so put them in a sack or wooden chest made of purpose with holes in it for respiration and expiration, to carry them to and fro from one lodging to another: after an hour they revived again like a Cat, but when they were to be taken out of the hutch or chest, he was constrained likewise to astonish them again with his club; but afterwards they grew to invent an Engine to put the Beast in, and take him out of the hutch with a rope or cord, and so do remove them from place to place. The Keepers affirmed, that they did seem much to disdain the Lions, and oftentimes endeavoured to fight with them, but they were kept asunder with grates: they would not hurt a little Dog when he was put to them but when they were hungry; but if a great Dog were put unto them, they tore him in pieces, although their bellies were never so full. When they are angry, they utter a voice like an angry Dog, but they double the (Arr) twice, and also bigger than any Dogs, proceeding out of a large breast and wide arteries, much like to the howling of a great Mastive, that is shut up in a close room alone against his will. Some say it is longer than a Dog, but it did not so appear in England, for we had many Mastive Dogs as long as it, but yet was it every way greater than any other kind of Dogs. It is but a vain report, that some have said, when a Man or Beast is bitten with an Ounce, presently Mice flock unto him, and poison him with their urine.  
For it was seen in England, that two of the Keepers were wounded and shrewdly bitten by one of the Ounces, and there followed them no other harm then that which followeth the biting of an ordinary Dog, or like a small incision with a knife. He never fighteth but at the head, and that treacherously, if he perceive his adversary to be too strong or too great for him, and that by counterfeiting quietness, benevolence and peace, as if he meant no harm: for so he served a great Mastive Dog in England, at the first sight he seemed to applaud his coming, looking cheerfully upon him, and wagging his tail, presently he fell down on his belly, as it were to invite the Dog to come near him by his submission; lastly, he got close unto him, creeping as though he would play with him, putting out one of his feet, as Cats do when they play, wherewithal the great Dog grew secure, and began nothing to mistrust the Beast, at length when the Ounce saw his opportunity, he suddenly leapt upon his neck, and took him by the throat, and pulled it out, after he had killed him, with his nails he opened the Dog's breast, and taking out his heart, did eat it before all the people in most cruel manner; thus far Doctor Cay speaketh of the Ounce, and beside him no other Author that I know.  
The gall of this Beast is deadly poison, it hateth all creatures, and destroyeth them, especially men; and therefore it may well be said to be possessed with some evil spirit. It loveth none but his own kind. And thus much for the Ounce.   

Of the ORYX.  
THis Beast in Pliny and Oppianus is called Orynx and Oryx, and my conjecture is, that his name is derived from Oryssein which signifieth to dig. Saint Jerom and the Septuagints for Theo, Deut. 14. and Isa. 51. translate Oryx: but David Kimbi, and the better learned men interpret it a wild Ox. But the Hebrew Dischon may in my opinion be so translated, yet herein I refer it to the learned Reader.  
It is certain, that it is of the kind of wild Goats by the description of it, differing in nothing but this, that the hair groweth averse, not like other Beasts, falling backward to his hinder parts, but forward toward his head, and so also it is affirmed of the Aethiopian Bull, which some say is the Rhinocerot. They are bred both in Lybia and Egypt, and either of both Countries yieldeth testimony of their rare and proper qualities. In quantity it resembleth a Roe, having a beard under his chin. His colour white or pale like milk, his mouth black, and some spots upon his cheeks; his backbone reaching to his head, being double, broad, and fat; his horns standing upright, black, and so sharp, that they cannot be blunted against brass or iron, but pierce through it readily.  
Aristotle and Pliny were of opinion, that this Beast was Bisulcus and Vnicornis, that is, cloven-footed, and with one horn: The original of their opinion, came from the wilde-one-horned-goat, whereof Schnebergerus a late Writer writeth thus: Certum est minineque dubium in Carpathomonte, versus Russian Transylvaniamque reperiri feras similes omnino rupicapris, excepto quod unicum cornu ex 〈◊〉 front enascitur, nigrum, dorso inflexum, simile omnino rupicaprarum cornibus, that is to say; It is without all controversy, that there are wild Beasts in the Mountain Carpathus, towards Russia and Tran●ylvania, very like to wild Goats, except that they have but one horn growing out of the middle of their heads, which is black and bending backward like the horns of wild Goats. But the true Oryx is described before out of Oppianus, and it differeth from that of Pliny, both in stature and horns. Aelianus saith, that the Oryx hath four horns, but he speaketh of the Indian Oryx, whereof there are some yearly presented to their King, and it may be both there and elsewhere, diversity of regions do breed diversity of stature, colour, hair, and horns. Simeon Sethi affirmeth of the Musk-cat, that it hath one horn, and it is not unlikely that he hath seen such an one, and that the Oryx may be of that kind.  
But concerning their horns, it is related by Herodotus, Pollux, and Laur. Valla, that there were made instruments of music out of them, such as are Citherns or Lutes, upon whose bellies the Musicians played their Music, by striking them with their hands; and that those Beasts were as great as Oxen; and all this may be true, notwithstanding we have showed already, that they are as big as Roes, for Pliny speaking that by relation, or by sight, it is likely that he had seen a young one.  
There be also Sea-beasts called Oryges', and Orcae; and there is in Egypt an Oryx, which at the rising of Ganis Syrius, or the little Dog is perpetually sorrowful; and this cause the Lybians to mock the Egyptians for that they fable, the same day that the little Dog-star riseth, their Oryx speaketh. But on the contrary themselves acknowledge, that as often as the said Star ariseth with the Sun, all their Goats turn to the East, and look upon it; and this observation of the Goats, is as certain as any rule of the Astronomers. The Lybians affirm more, that that they do presage great store of rain, and 
Plutarch. Aelianus.  change of weather.  
The Egyptians also say, that when the Moon cometh near to the East, they look very intentively upon her, as upon their sovereign Goddess, and make a great noise, and yet they say they do it not for her love, but for her hate, which appeareth by knocking their legs against the ground, and fastening their eyes upon the earth, like them which are angry at the Moon's appearance: And the self same thing they do at the rising of the Sun.  
For which cause the ancient Kings had an observer, or one to tell them the time of the day, sitting upon one of these Beasts, whereby very accurately they perceived the Sun rising; and this they did by turning their tail against it, and emptying their bellies; for which cause by an Oryx the Egyptians decipher an impure or godless wretch: for seeing that all creatures are nourished by the Sun and Moon, and therefore aught to rejoice at their appearing, only this filthy wretch disdaineth and scorneth them.  
The reason why they rejoice at the little Dog-star, is, because their bodies do perceive an evident alteration of the time of the year, that cold weather and rain are over-passed, and that the vapours of the warm Sun are now descending upon the earth, to cloth it with all manner of green and pleasant herbs and flowers.  
There is another kind of Oryx which according to Columella, was wont to be impaled among Deer and Hearts, the flesh whereof was eaten, and used for the commodity of his Master: This was impatient of cold. It grew till it was four years old, and afterwards through age decreased, and lost all natural vigour.  
But to return to the Oryx intended, from which we have digressed; their horns whereof we late spoke, are not only strong and sharp like the horn of the Unicorn, and the Rhinocerot, but also solid, and not hollow like the horns of Hearts. The courage and inward disposition of this Beast, is both fearful, cruel, and valiant; I mean fearful to Men and Beasts, but fearless in itself: For saith my Author; Neque enim Canis latratum timel, neque apri effervescentem seritatem, neque tauri mugitum refugii, neque Pantherarum tristem vocem, neque ipsius Leonis vehementem rugitum horret, neque item hominuni robore movetur, ac saepe robustum venatorem occidit: That is to say; He feareth not the barking of the Dog, nor the foaming wrath of the wild Boar; he flieth not the terrible voice of the Bull, nor yet the mournful cry of the Panthers; no, nor the vehement roaring of the Lion himself; and to conclude, he is not moved for all the strength of man, but many times killeth the valiantest hunter that pursueth him.  
When he seeth a Boar, a Lion, or a Bear, presently he bendeth his horns down to the earth, whereby he conformeth and establisheth his head to receive the brunt, standing in that manner until the assault be made: at which time he easily killeth his adversary, for by bending down his head, and setting his horns to receive the Beast, he behaveth himself as skilfully as the Hunter, that receiveth a Lion upon his spear. For his horns do easily run into the breasts of any wild Beast, and so piercing them, causeth the blood, to issue, whereat the Beast being moved, forgetteth his combat and falleth to licking up his own blood, and so he is easily overthrown. When the fight is once begun, there is none of both that may run away, but standeth it out until one or both of them be slain to the ground, and so their dead bodies are found by wild and savage men. They fight with all, and kill one another, also they are annoyed with Lynx's, I mean the greater Lynx's: of the cruelty of this Beast Martial made this distichon:  
Matutinarum non ultima praeda ferarum  
Savus Oryx, constat qui mihi morte canum.  
It is reported of this Beast, that it liveth in perpetual thirst, never drinking by reason that there is no water in those places where it is bred, and that there is in it a certain bladder of liquor, 
Opptanus. Pliny. Albertus.  whereof whosoever tasteth, shall never need to drink. This Beast liveth in the Wilderness, and notwithstanding his magnanimous and unresistible strength, wrath, and cruelty, yet is he easily taken by snares and devices of men; for God which hath armed them to take Elephants and tame Lions, hath likewise endued them with knowledge from above, to tame and destroy all other noisome Beasts.  
Concerning the picture of this Beast, and the lively visage of his exterior or outward parts, I cannot express it, because neither my own sight, nor the writings of any credible Author, doth give me sufficient direction to deliver the shape thereof unto the world, and succeeding Ages upon my credit: and therefore the Reader must pardon me herein. I do not also read of the use of the flesh, or any other parts of this Beast, but only of the horns, as is already expressed, whereunto I may add the relation of Strabo, who affirmeth the Aethiopian Silli, do use the horns of these Beasts in wars instead of swords and spears: for incredible is the hardness and sharpness of them, which caused Juvenal to write thus:  
Et Getulus Oryx hebeti lautissima ferro  
Caeditur.—  
For although of the own length they are not able to match a pike, yet are they fit to be put upon the tops of pikes, as well as any other artificial thing made of steel or iron; and thus I will conclude the story of this Beast.   

The SCYTHIAN WOLF.  
  

Of the OTTER.  
THere is no doubt but this Beast is of the kind of Beavers, because it liveth both on the water and on the land, and the outward form of the parts beareth a similitude of that Beast. The Italians do vulgarly call this Beast Lodra, and the Latins besides Lutra, Fluviatilis Canicula, a Dog of 
Of the names and the reasons thereof.  the Waters; and some call them Cats of the Waters; the Italians besides Lodra, call it also Lodria, and Loutra; the French, Vne Loutre, or Vng Loutre; the Savoyans, Vne Leure; the Spaniards, Nutria; and the Illyrians, Widra; the Grecians, Lytra, because it sheareth asunder the roots of the trees in the banks of the Rivers. Some of the Grecians call it Enhydris, although properly that be a Snake living in the waters, called by Theodorus, and Hermolaus, Lutris. Albertus calleth it Luter, and Anadrz for Enhydris. Also Boatus by Silvaticus; and the Grecians call filthy and thick waters Lutrai; for which cause, when their Noble ancient Women went to bathe themselves in water, they were bound about with skins called Oan Loutrida, that is, a Sheep's skin used to the water. The French men 
Stephanus. Pliny.  call the dung of an Otter, Espranite de loutres; the steps of an Otter, Leise Marches; the whelps of an Otter, Cheaux, by which word they call also the whelps of Wolves, Foxes, and badger's.  
Although they be a kind of Beaver, as we have said already, yet they never go into the Sea, and 
The places of their abode.  they abound almost in all Nations, where there are Rivers or Fish-pools, as namely in Italy, France, Germany, Helvetia, England, and Scandinavia. Likewise in all Sarmatia, in the Bay of Borysthenes. They are most plentiful in Italy, where the River Padus is joined to the Sea. Also they abound in Noples. Their outward form is most like unto a Beaver, saving in their tail, for the tail of a Beaver is fish, but the tail of an Otter is flesh. They are less than Beavers, some compare them unto a Cat, and 
Hermolaus.  some unto a Fox; but I cannot consent unto the Fox. They are bigger than a Cat and longer, but lesser than a Fox, and therefore in my opinion they are well called Dogs of the water. They exceed 
Olaus. The several parts.  in length, for in Swetia, and all the Northern Rivers they are three times so long as a Beaver. They have a rough skin; and the hair of it very soft and neat, like the hair of a Beaver, but different in this, that it is shorter and unequal, also of colour like a Chestnut, or brownish, but the Beavers is white or ash-colour. It hath very sharp teeth, and is a very biting Beast, likewise short legs, and his feet and tail like a Dogs, which caused Bellonius to write, that if his tail were off, he were in all parts like a Beaver, differing in nothing but his habitation. For the Beaver goeth both to the Salt waters, and to the fresh, but the Otter never to the salt.  
For in the hunting of fish it must often put his nose above the water to take breath: it is of a wonderful swiftness and nimbleness, in taking his prey, and filleth his den so full of fishes, that he corrupteth the air, or men that take him in his den: and likewise infecteth himself with a pestilent and noisome savour, whereupon as the Latins say of a stinking fellow, He smells like a Goat; so the Germans say of the same, He smells like an Otter. In the Winter time he comes out of 
Agricola.  the caves and waters to hunt upon the land, where finding no other food, he eateth fruits, and the bark of trees. Bellonius writeth 
Albertus.  thus of him, he keepeth in pools and quiet aters & rivers, terrifying the flocks of fish, and driving them to the bank-sides in great number, to the holes and creeks of the earth, where he taketh them more copiously, and more easy: but if he want prey in the waters, then doth he leap upon the land, and eat upon green herbs: he will swim two miles together against the stream, putting himself to great labour in his hunger, that so when his belly is full, the current of the stream may carry him down again to his designed lodging.  
The females nourish many whelps together at their udders, until they be almost as big as themselves, for whom the hunter's search, as for the dams among the leaves and boughs, which the overflowings of waters in the Winter time, have gathered together, and laid on heaps. It is a sharp biting Beast, hurtful both to men and dogs, never ceasing or losing hold after he hath laid his mouth upon them, until he make the bones to crack betwixt his teeth, whereupon it was well said by Olaus Mag. Lutrae mordaces quadrato ore. Otters are most accomplished biters.  
It is a very crafty and subtle Beast, yet it is sometimes tamed, and used in the Northern parts of the world, especially in Scandinavia, to drive the fishes into the fisher-men's nets: for so great is the sagacity and sense of smelling in this Beast, that he can directly wind the fishes in the waters a mile or two off, and therefore the Fishers make great advantage of them, yet do they forbear his use because he devoureth more than needeth, for he is never so tamed, that he forgetteth his old ravening; being tamed, on the land he is very full of sport and game. I marvel how it came into the Writers heads to affirm, that the Beaver constraineth the Otter in the Winter time, to trouble the water about her tail, to the intent it may not frieze, which opinion we have confuted already in the discourse of the Beaver, for herein I agree with Albertus. Fiber sortior est lutra, & acutissimis dentibus, quepropter eam vel expellit, vel occidit. The Beaver is much stronger than the Otter, having also most sharp teeth, and therefore either expelleth her out of the waters, because they live both upon one kind of food, or else destroys her: wherefore it is unreasonable to believe that he preserveth her to keep his tail from friezing. The flesh of this Beast is both cold and filthy, because it feedeth upon stinking fish, and therefore not fit to be eaten. Tragus writeth, that this notwithstanding is dressed to be eaten in many places of Germany, and I hear that the Carthusian Friars or Monks (whether you will) which are forbidden to touch all manner of flesh, of other fourfooted Beasts, yet they are not prohibited the eating of Otters. These Otters are hunted with special Dogs, called Otter-hounds, 
Taking and hunting of Otters.  and also with special instruments called Otter-speares, having exceeding sharp points: for they are hardly taken, and Beasts do not willingly set upon them, specially in the waters: when they feel themselves to be wounded with the spear, than they come to land, where they fight with the Dogs very irefully, and except they be first wounded, they forsake not the waters: for they are not ignorant how safe a refuge the waters are unto them, and how unequal a combat they shall sustain with Men and Dogs upon the land, yet because the cold water annoyeth their green wounds, therefore they spin out their lives to the length of the thread, choosing rather to die in torments among Dogs, then to die in the waters. There is a kind of Assa called Benjoin; a strong herb which being hung in a lionen cloth near fishponds, driveth away all Otters and Bevers. The hair of the skin is most soft, neither doth it lose his beauty by age; for which cause as also for that no rain can hurt it, when it is well dressed it is of great price and estimation, and is sold for seven or eight shillings: thereof also they 
Albertus.  make fringes in hems of garments, and face about the collars of men and women's garments, and the skin of the Otter is far more precious than the skin of the Beaver; and for this cause the Swetian Merchants do transport many into Muscovia and Tartary for cloaks and other garments.  
Thereof also in Germany they make caps, or else line other caps with them, and also make stocking-soles; 
Use of their skins.  affirming that they be good and wholesome against the Palsy, the Megrim, and other pains of the head. The blood of an Otter is prescribed against the swelling of the Nerves. The Liver dried in an Oven against the Bloudy-flix, and against the Colic being drunk in Wine. The stones are also prescribed to be given against the Falling-sickness, and all pains in the belly. And thus much for the Otter.  
There be certain beasts which are kinds of Otters, which because they live in the waters, and yet being unknown to us in England, I have thought good to express them in this place by their Greek and Latin names. In the first place that which the Grecians call Latax, broader and thicker than an Otter, and yet liveth in the waters, or else goeth to the waters for his food, yet breatheth air and not water like Otters. The hair of this Beast is very harsh, betwixt the similitude of a Sea-calf and a Hart, and it hath also strong and sharp teeth, wherewithal in the night season they shear asunder small boughs and twigs: It is called also Fast●z, Lamyakyz, and Noertza.  
There is another called Satyrium, and Fassuron, and Chebalus, whose skin is black, and very precious, and very much used for the edging of the best garments: these live also in ponds, lakes, and still waters.  
There is a third kind called Satherium, Kacheobeon, and Kachyneen, and Martarus, having a white throat, and being as big as a Cat; and finally unto these may be added Porcos, a fourfooted beast living in the waters in the River Isther: And Maesolus another fourfooted beast living in some Rivers of India, being as big as as a Calf.   

Of the Panther, commonly called a Pardal, a Leopard, and a Libbard.  
THere have been so many names devised for this one beast, that it is grown a difficult thing, 
The several names of Panthers.  either to make a good reconciliation of the Authors which are wed to their several opinions, or else to define it perfectly, and make of him a good methodical History: yet seeing the greatest variance hath arisen from words, and that which was devised at the first for the better explication and description of it hath turned to the obscuration and shadowing of the truth, I trust it shall be a good labour to collect out of every Writer that which is most probable concerning this Beast, and in the end to express the best definition thereof we can learn out of all.  
First of all therefore for as much as all the question hath arisen from the Greek and Latin names, it is most requisite to express them, and show how the different construction began▪ The Grecians do indifferently call Pordalis, Pardalis, and Panther the Latins, Panthera, Pardalis, Pardus, and Leopardus, and these names are thus distinguished by the learned. Pordalis they say signifieth the male, and Pardalis the female, and also Panther's among the Latins for the female, and Pardus for the male, and these are understood of a simple kind without commixture of generation. Leopardus the Leopard or Libbard, is a word devised by the later writers, compounded of Leo and Pardus, upon opinion that this Beast is generated betwixt a Pardal and a Lion, and so indeed it ought properly to be taken, if there be any such. Pliny is of opinion, that Pardus differeth from Panthera in nothing but in sex, and other say, that betwixt the Lions and the Pardals there is such a confused mixed generation as is betwixt Asses and Mares, or Stallions and Asses: as for example, when the Lion covereth the Pardal than is the Whelp called Leopardus, a Leopard or Libbard, but when the Pardal covereth the Lioness, then is it called Panthera a Panther 〈…〉  
In this controversy the Hebre● and Arabian names which are generally indifferently translated Panthers or Leopard's, do take up the strife and almost end the controversy, for Name● in Hebrew, and Alph 〈…〉 or Al●hed in Ara●●●k are so translated both in holy Scripture, and also in Avicen, as may appear by these places following▪ Esa. 11. Habitabit Lupus cum agno, & (Name●) Pardus cum ●●do de 〈◊〉. That is to say. The Wolf shall dwell with the Lamb, and the Pardal, Libbard, and Panther shall lie with the Kid. So in the vision of Daniel, chap. 7. among the four beasts coming out of the Sea, the Prophet seeth, Name● a Leopard. In the 13▪ Revel of 8. John, he seeth another Beast rising out of the Sea, having ten horns, and he saith it was like Pardalet, which Erasmus translateth Pardo a Leopard Je● 5, Pardus (Name●) vigilat super civ●●atem eorum, ut omnen inde ●g●●dientem d●●ce●pat. That is a Panther or Pardal watcheth at the gates of the City, that he may tear in pieces every one that cometh forth, Factus sum eis sicut Leo, & sicut Pardus (sicut Namer) directus ad viam suam. For Namer in that place the Grecians translate Pardalis, a Pardal. In the 13. Jer. Si mu●are potest aethiop's 〈◊〉 suam, ●ut Pardus maculas suas, & vos poteritis be●e facere, cum diviceritis malum. If the Blackmoore can change his skin or the Leopard his spots, the● may you do well which have learned to do ill Cant, 14. Coronab●●is de vertice Siner, & Hermon, de cubilibus Leonum de montibus Pardorum. That is, Thou shalt be crowned from the top of Siner and Hermon, from the dens of the Lions, and the Mountains of the Leopards. Now according to Brocardus, the Mountain of the Leopards is distant from Tripoli, in the holy lan 〈…〉 two leagues Ra●●s and Avicen, two Arabians, do call the Panther and Leopard by one name, Alpheth, or Alphil, so that by comparing all these together, the Panther, Pardal Libbard, and Leopard, are but one Beast, called by divers names. For the farther manifesting hereof, it is good to examine what is 
A more exact definition of Pardals and Leopards.  said of the Pardal and Leopard in particular, that so having expressed that, it may be clear by the discourse succeeding, that there is no difference betwixt them and the Panther, or very small. First of all therefore it is said of the Pardus, that it differeth not from the Panther, but only in sex, and that the skin hath received a natural tincture of divers spots. Aristotle writeth thus of it, Cutis Chamaeleontis distincta m●culis ut Pardalia. The skin of the Chameleon is spotted like a Pardals, and in relation of Lampridius, where he showeth how Heliogabalus was wont to shut up his drunken friends, ●um Leonibus, Leopardis, & ursis, ita ut expergefacti in cubiculo eodem Leones, ursos, Pardos' cum luce, vel quod est gravius nocte invenirent, ex quo plerique exanimati sunt, and so forth.  
By which words it is apparent, that those which in the first place he calleth Leopards, in the last place he calleth Pardals, and the only difference betwixt the Leopard, Pardal, and Lion, is that the Leopard or Pardal have no manes: and therefore they are called Ignobiles Leones. Isidorus and Solinus write in this manner: Pardus secundum post Pantheram est genus, varium ac velocissimum, & praeceps ad sanguinem, saltu enim ad mortem ruit, ex ad ulterio Pardi & Le●nae, Leopardus noscitur, & tertiam originem efficit. That is to say, the Pardal is the next kind to a Panther, being divers coloured and very swift, greedy after blood, and catcheth his prey by leaping: the Leopard is bred betwixt the Pardal and the Lioness, and so that maketh a third kind: by which testimony it appeareth, that these names make three several kinds of Beasts, not distinct in nature, but in quantity, through commixture of generation.  
The greatest therefore they call Panthers, as Bellunensis writeth. The second they call Pardals, and the third, lest of all, they call Leopards, which for the same cause in England is called a Cat of the Mountain. And truly in my opinion, until some other can show me better reason I will subscribe hereunto, namely that they are all one kind of Beast, and differ in quantity only through adulterous generation. For in afric there is great want of waters, and therefore the Lions, Panthers, 
Boytius.  and other Beasts do assemble themselves in great numbers together at the running Rivers, where the Pardals and the Lions do engender one with another: I mean the greater Panthers with the Lionesses, and the greater Lions with the Panthers; and so likewise the smaller with the smaller, and thereby it cometh to pass that some of them are spotted, and some of them without spots.  
The Pardal is a fierce and cruel Beast, very violent, having a body and mind like ravening birds, 
Pliny.  and some say they are engendered now and then betwixt Dogs and Panthers, or betwixt Leopards and Dogs, even as the Lycopanthers are engendered betwixt Wolves and Panthers. It is the nature of these Pardals in afric, to get up into the rough and thick trees, where they hide themselves amongst the boughs and leaves, and do not only take birds, but also from thence leap down upon Beasts and Men when they espy their advantage; and all these things do belong unto the Panthers.  
Concerning the Leopard, the word itself is new and lately invented, for it is never found among any of the ancients, before Julius Capitolinus or Spartianus. Sylvaticus maketh no difference betwixt Pardalis 
Of the Leopard.  and Leopardus, and the Italians generally call a Pardal Leopardo, and never Pardo, except some of the Poets, for brevity sake in a verse. The Leopard is like to a Lion in the head and form of his members, but yet he is lesser and nothing so strong: by the sight of a Leopard's skin Gesner made this description of the Beast:  
The length (saith he) from the head to the tail, was as much as a man's stature, and half a cubit. The tail of itself three spans and a half, the breadth in the middle three spans, the colour a bright yellow distinguished into divers spots, the hair short and mossy.  
The price of the skin was about five nobles, or forty shillings, for they differ in price, according to the Regions out of which they are brought, they which come furthest are sold dearest, and they which come less way are sold cheapest. It is a wrathful and an angry Beast, and whensoever it is sick, it thirsteth after the blood of a wild Cat, and recovereth by sucking that blood, or else by eating the dung of a man. Above all other things it delighteth in the Camphory tree, and therefore lieth underneath it, to keep it from spoil; and in like sort the Panther delighteth in sweet gums and spices, and therefore no marvel if they cannot abide Garlic, because it annoyeth their sense of smelling: And it is reported by S. Ambrose, that if the walls of one's house or sheep-coat be anointed with the juice of Garlic, both Panthers and Leopards will run away from it, but of this matter we shall say more afterwards.  
The Leopard is sometimes tamed, and used in stead of a Dog for hunting both among the Tartarians, and other Princes, for they carry them behind them on Horseback, and when they see a 
Albertus.  Deer or Hart, or convenient prey, they turn them down upon them suddenly, who take them and destroy them; yet such is the nature of this Beast, as also of the Pardal, that if he do not take his prey at the fourth or fifth jump, he falleth so angry and fierce, that he destroyeth whomsoever he meeteth, yea many times his Hunter. Therefore the Hunters have always a regard to carry with them a Lamb or a Kid, or some such live thing, wherewithal they pacific him after he hath miss his game, for without blood he will never be appea●ed: and thus much shall suffice to have spoken of the difference betwixt Panthers, Pardals, and Leopards, and their several names in Greek and Latin, from whom almost all Nations do derive their denomination, for the Italians call it Leonpardo; the French, Leopard, and Lyopard; and Germane, Leppard, 
The names in other languages.  and Lefarad, and Pantherthier; the Spaniards, Leonpardal, and Leopardo; the Illyrians, Leuhart; the Chaldeans, Nimra; and some make no difference betwixt this and the Arabian Wolf: The reason of the Greek word Pardalis, or Pordalis, (for they signify both one) seemeth to me in most probability to be derived from the Hebrew word pards, signifying a Garden, because as colours in a Garden make it spotted, and render a fragrant smell, so the Panther is divers coloured like a Garden of sundry flowers, and also it is said to carry with him a most sweet savour whither soever he goeth, and therefore in ancient time they made their Ivory tables standing upon pictures of Panthers, whereof Juvenal writeth thus in one of his Satyrs:  
Olim ex quavis ●rbore mensa fie●at,  
At nun● divitbus c 〈…〉 ndi nulla voluptas  
— nisi sustinet orbs  
Grande 〈◊〉, & magne sublimis Pardus ●iatu,  
Dentibus ex illis quos mit 〈…〉 porta Syenes  
Jam nimi●s capitique graves, etc.  
For the same cause Pardalis was the name of a notable Harlot, for as the Panthers by their sweet smells draw the Beasts unto them and then destroy them, so also do Harlots deck and adorn themselves with all alluring provocations, as it were with enchanted odours, to draw men unto them, of whom they make spoil and repine: There is a precious stone also called Lapis Pantherus, brought out 
Evax. Sylvaticus. Albertus. Vartoman. Countries of Panthers.  of India, whereupon if a man look before the Sunrising he shall see divers colours, namely, black, red, green, russet, purple, and Rose colour, and they say it hath as many virtues as it hath colours, but I list not to follow the name any further.  
The Countries breeding Panthers are Abasia in the Kingdom of Melacha, in the Isle of Sumatra. Likewise 〈…〉, especially Syria, for there are none in Europe, all Africa over they are plentiful, as in Lybia and Mauritania, where abound all store of wild Beasts. Likewise beyond G 〈…〉 p●; for Apollonius and his companions saw there many Lions and Panthers. In Arabi● the furthest part, namely the Promontory of Dyra towards the South, are the strongest Pardals of the world, (as saith Strab●●) Likewise in the Mediterranean Region beyond Barygaza toward the South, unto Dachinabades, and towards the East are all sorts of wild Beasts, both Tigers and Panthers; and Diodorus writeth that in that part of Arabia, joining upon Syria, there Lions and Pardals are both more in number and greater in quantity then in Lybia.  
Also it is said by Volaterranus and Gillius, that the Panther of Lycia and Caria are very long, but yet weak and without carriage, being not able to leap far, yet is their skin so hard as no Iron can pierce. Betwixt the River Ganges and Hiphasis, Apollonius saw many Panthers. The Indians also breed many 
Leo Afric.  and make them tame, and Leopards do live in the Woods of Barbaria.  
It is apparent by that which is already said, that the Panther is the name of the greater Pardal, 
The several parts of Panthers.  and the Leopard of the lesser, which the Arabians call Alne 〈…〉, and Alfbead, All 〈…〉 r is bigger than a Linx, but like a Leopard, having greater and sharper nails and feet, black and terrible eyes, and therefore stronger, fiercer, and bolder than the Leopard, for it setteth upon men, and destroyeth them. Oppianus describeth both kinds in this manner, There are (saith he) two kinds of Pardals, a greater and a lesser, the greater are broader back, and bigger in quantity, the lesser being less in quantity, but not inferior in strength: both of them have the same shape and colour of body, except in their tail: for the greater Pardal hath the lesser tail, and the lesser the greater: either of them have solid and found thighs, a very long body, bright seeing eyes, the apples whereof do glister under their eyelids, which are grey and red within like to burning coals, their teeth pale and venomous, their skin of divers colours, yet bright and pleasant, the spots standing like so many black eyes upon it: thus fat Oppianus. Such skins are oftentimes sold in the Marts of Europe which are brought in bundles twenty or thirty together, and it is not to be forgotten, which Voleterran citeth out of Aelianus, that there is in this kind of Pardals a Beast called Bitis not unlike to the vulgar Leopards in all parts, except that is wanteth a tail; and they say that if this Beast be seen by a woman, it will instantly make her to be sick; but to proceed to the residue of the parts of these Beasts, we must remember that which Aristole writeth in his Physiognomy; as is recorded by Ada 〈◊〉: Leopersectis sim 〈…〉 〈◊〉 ideam prae se sert, Pardalis vero 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 exceptis, quibus ad invadendum fortiter utitur, that is to say: Among all Beasts the Lion doth most resemble the male, and the Pardal the female, except in the legs which she useth to take her prey.  
In hath a little face, a little month, little 〈◊〉▪ somewhat white, plain, and not much hollow, along forehead, ears rather round then smooth or broad, a neck very long and slender, the breast not well set out with ribs, because they are small; the back long, the buttocks and thighs very fleshy, the parts about the small of the belly or l●ins are more smooth, less hollow and bunchy; the colour divers, and the whole body 〈◊〉, and not well compounded for the outward sight: and it is to be remembered (saith Gardiner 〈…〉) that all ravening Beasts like a Cat, as Lions, Panthers, Lynx's; and Pardals, for they have in common the length and strength of their claws, beautiful party coloured skins; a little head and round face, a long tail, nimbleness of body, and wildeness of 〈◊〉, living upon the meat they get in hunting.  
The Persians call a Pardal 〈◊〉, and Soaliger describeth it thus: In his red or yellow hair he is like a Lioness, but set with divers black spots both in length and breadth, as if they were pa●●ted. It hath a brown face, aspersed with black and white, and it is to be remembered, that as other Beasts are either all black, or all red, or all white, or all of one colour by nature, so also it is natural to Peacocks and Panthers, to have divers colours in them, for there are in Hyrcania Panthers with little round spots like eyes, both black, white, blue, and green, as both Solinus and Claudius testify, which caused Martial to write thus; Picto quod juga delicata collo Pardus sustinet. There is a land called Terra eremborum, inhabited by the Troglodytes and Sarazens in Lybia, where the upper 
Alb▪ rtus. Pliny.  face of the earth is compared unto the Panther's skin, because through the heat of the Sun it is burned, and died as it were into divers colours; so that ye shall see divers spots of white, black, and green earth, as if it were done of purpose by the hand of man. The teeth of the Panther are like saws, as are also a Dogs and a Lions: their tongue of such incredible sharpness, that in licking it grateth like a file.  
The females have four udders in the midst of their belly, the heart is great in proportion, because he is a violent Beast, terrifying man. There are many fissures in their feet. Their former feet have 
Aristotle.  five distinct claws or fingers, and their hinder-feets but four, for little ones among fourfooted beasts have five fingers upon their hinder-feets: when they go, they hide their nails within the skin of their feet, as it were in sheaths, never bringing them forth but when they are in their prey, to the intent they should never be broken nor dulled. Their tails have no long hairs at the end like a Lions or Ox's; and the Leopard hath a wider mouth than the Pardal.  
The female is oftener times taken then the male, the reason is given by Volaterran; because she is enforced to seek abroad for her own meat and her young ones. The place of their abode is among the Mountains and Woods, and especially they delight in the tree Camphory. They raven upon flesh 
The food of Panthers.  both Birds and Beasts: for which cause they hide themselves in trees, especially in Mauritania, where they are not very swift of foot, and therefore they give themselves to take Apes, which they attain by this policy: when they see the Apes, they make after them, who at their first approaching climb up into the tops of trees, and there sit to avoid the Panther's teeth, for she is not able to follow them so high, but yet she is more cunning than the Apes, and therefore deviseth more shifts to take them, that where nature hath denied her bodily power, there she might supply that want by the gifts of the mind. Forth therefore she goeth, and under the tree where the Apes are lodged, she lieth down as though she were dead, stretching out her limbs, and restraining her breath, shutting her eyes, and showing all other tokens of expiration. The Apes that sit on the tops of the tree behold from on high the behaviour of their adversary, and because all of them wish her dead, they more easily believe that which so much they desire, and yet dare not descend to make trial. Then to end their doubts, they choose out one from among them all, whom they think to be of the best courage, and him they send down as it were for an espy, to certify all the residue: forth than he goeth with a thousand fears in his mind, and leapeth from bough to bough with no great haste, (for dread of an ill bargain:) yet being come down, dareth not approach high, but having taken a view of the counterfeit, and repressed his own fear, returneth back again: After a little space he descendeth the second time, and cometh nearer the Panther then before, yet returneth without touching him. Then he descendeth the third time, looking into his eyes, and maketh trial whether he draweth breath or no, but the Panther keepeth both breath and limbs immovable, by that means im●oldning the Apes to their own destruction; for the Spie-ape sitteth down beside the Panther, and stirreth not: now when those which are above in the tree, see how their intelligencer abideth constantly beside their adversary without harm, they gather their spirits together, and descend down in great multitudes, running about the Panther, first of all going upon him, and afterwards leaping with great joy and exultation, mocking this their adversary with all their apish toys, and testifying their joy for her supposed death: and in this sort the Panther suffereth them to continue a great season, till he perceiveth they are throughly wearied, and then upon a sudden he leapeth up alive again, taking some of them in his claws, destroying and killing them with teeth and nails, till he have prepared for himself a rich dinner out of his adversaries flesh. And like as Ulysses endured all the contumelies and reproaches both of his maids and Wives suitors, until he had a just occasion given him of revenge, so doth the Panther the disdainful dealing of the Apes▪ whereupon came the proverb, Pardi mort●ni dissimulat, Thanaton Pardaleos hypo●rinetai, against a cunning dissembling fellow; such a one as Brutu● was, who counterfeited madness that he might get the Empire.  
So great is the love of this Beast to all Spices and Aromatical trees, that they come over all the Mountain Taurus through Armenia and Silia, when the winds bring the savour of the sweet gum 
Their love of spices.  unto them, out of Pamphilia from the tree Storax: whereupon lieth this story; There was a certain Panther which was taken by King Arsaces, and a golden collar put upon his neck, with this inscription; Rex Arsaces Deo Nisaeo, that is, King Arsaces to the God Bacchus: for Bacchus was called Nisaeu●, of a City Nisae in India. This Beast grew very tame, and would suffer himself to be handled and stroked by the hands of men, until the Spring time that he wound the savour of the Aromatical trees, and then he would run away from all his acquaintance, according to his kind, and so at last was taken in the nether part of the Mountain Taurus, which was many hundred miles distant from the King's Court of Armenia.  
We have showed already how they love the gum of Camphory, watching that tree, to the end 
The savour or smell of Panthers.  to preserve it for their own use, and indeed as Aelianus saith: Admirab●lem quantam od●ris suavitatem o●et Pardalis, quam bene olendi praestantiam divino munere donatam, cum sibi propriam plane tenet, tam 〈◊〉 ●●tera animalia ejus hanc vim praeclare sentiunt: that is to say, The Panther or Pardal smelleth most sweetly, which savour he hath received from a divine gift, and doth only feel the benefit of it himself, but also bewray it unto other Beasts: for when he feeleth himself to be hungry and 
Aristotle. Volaterranus.  stand in need of meat, then doth he get up into some rough tree, and by his savour or sweet smell, draweth unto him an innumerable company of wild Goats, Hearts, Roes, and Hinds, and such other Beasts, and so upon a sudden leapeth down upon them, when he espieth his convenient time.  
And Solinus saith, that the sweetness of his savour worketh the same effect upon them in the open fields, for they are so mightily delighted with his spotted skin and fragrant smell, that they will always come running unto him from all parts, striving who shall come nearest him to be satisfied with the sight, but when once they look upon his fierce and grim face, they all are terrified and turn away: for which cause the subtle Beast, turneth away his head, and keepeth that from their sight, offering the more beautiful parts of his body, as an alluring bait to a Mouse, and destroy them: and from hence there are some which are of opinion, that he receiveth his name Panthera, of congregating together all kind of Beasts to look on him, for Pan signifieth all, and Theria signifieth Beasts. Albertus is of opinion, that the report of the Panther's savour or sweet smell 
Isidorus.  is but a fable, because (he saith) it is written as a Maxim among Philosophers, that Caetera. animalia praeter hominem neque suaviter neque moleste odoribus affici, that is: That no creatures (man excepted) can be said to smell either sweetly or sourly: and Theophractus writeth, Animal nullum penitus odoratum est nisi qui● dixerit Pardalin, belluarum censui bene olere, that is: There is no creature that can be said to be so odoriferous, except the Pardal seem to smell well to the scents of other Beasts: for it is certain, that there be some savours and smells which Beasts do follow and refuse, being led thereunto only for the choice of their meat; for by their noses they choose that which is the convenient and agreeable to their natures, but that they should be drawn by any smells or savours merely, and for no other cause but the pleasure of the scents, as it is a reasonable part in man, so it is unreasonable, to attribute the very same unto a Beast.  
Yet herein by the favour of Albertus I descent from him, for it being granted, which all men yield unto, that either the spots of his skin, which seem to be as many eyes as colours, or else the sweet favour which cometh from him is the occasion of the Beasts assembling about him; than it followeth, that when he is from the earth, and lodged in a tree, and so not visible to the eyes of the beasts, if then I say they assemble about the tree wherein he is lodged, there is no cause to draw the Beasts unto him, but the attractive power of his sweet savour: and what want of reason can it be justly deemed, to say that Beasts love sweet savours, seeing both Albertus, and all other learned men that I know, do confidently affirm, that many wild Beasts do forsake their meat to hear music; and also the Badger doth forsake his own den when he perceiveth the Fox hath emptied his belly therein.  
Therefore I will conclude this point with admiration of the work of the Creator, to consider how wisely he hath disposed his goodness, and how powerfully he communicateth the affections of his divinity even unto brute Beasts, who doth not distinguish them asunder only by their outsides and exterior parts, nor yet by their insides and qualities of their minds, but also by the air they draw in, and the savour they send forth.  
Among all kinds of Beasts the male is most courageous and fierce, except in Bears and Panthers, for the female Panther is more generous than the male. At the time of their lust, they have very peculiar 
Their time of lust.  voices, which caused the Poet to write thus▪  
Panther caurit amans, Pardus hiando felit.  
At the sound of those voices other Beasts come about them, as both Lions, Lionesses, Wolves, and Thoes. They never bear above once, because when the young ones begin to stir in the dams belly, and gather strength for birth, they cannot tarry the just time of their delivery, but tear out the womb or bag wherein they lie with the sharpness of their nails, and therefore their dam is forced for the avoiding of pain to cast them forth of the womb both blind and deformed, which yet she nourisheth tenderly, but afterwards can never conceive again, by reason that her womb is so torn with the claws of her first whelps, that it is not able to retain to perfection the received seed of the male.  
Panther's live together in flocks or herds, and greatly delight in their own kind, but in no other 
Their love and hatred, enemies and friends.  that I know, and therefore I wonder from what Author Isidorus wrote. Panther omnium animaltum 〈…〉 icus est excepto Dracone; That the Panther is friendly to all Beasts except the Dragon. It was not in vain, that the Poets feigned the Nurses of Bacchus to be turned into Panthers, and that they devoured Pentheus▪ because he railed upon Bacchus▪ for as a Lion doth in most things imitate and resemble the very nature of Man, so after the very self same manner doth the Panther of a Woman, for it is a fraudulent, though a beautiful Beast, or (as Adamantius writeth) anther● ingenium molle est, eff●●minatum, iracundum, insidiosum, & fraudulentum, timidum s 〈…〉 l & audax, his moribus corporis etiam forma resp●●dit: that is; The disposition of the Panther is wanton, effeminaco, outrageous, treacherous, 
The description of Panthers.  deceitful, fearful, and yet bold: and for this occasion, in holy Scriptures it is joined with the the Lion and the Wolf, to make up the triplicity of ravening Beasts: and therefore also we read, that the wisest among the Egyptians, when they will signify a cunning man covering the secret corruption and evil disposition of his mind, pretending good, and yet intending evil, they picture a Panther; for we have showed already, how he doth cover both his head and his body to take his prey.  
This Beast is never so tamed but that he falleth into his wild fits again. Their love to their young 
The taming of Panthers.  ones is exceeding great, for if at any time while they are abroad to forage, they meet with Hunters that would take them away, they fight for them unto death, and to save them from blows, interpose their own bodies, receiving mortal wounds, but if they find their young ones taken out of their den in their absence, they bewail their loss with loud and miserable howling.  
Demetrius the Philosopher, relateth this story of a Panther, that say in the high way to meet with a man to help her young ones out of a ditch or deep pit wherein they were fallen, at length there appeared in her sight the father of Philinus a Philosopher, who presently began to run away assoon as he saw the Beast, but the poor distressed Panther rolled after him in humble manner, as though she had some suit unto him, and took him lightly by the skirt of his garment with one of her claws: the man perceiving that she gave suck by the greatness of her Udders hanging under her belly, began to take pity upon her, and laid away fear, thinking that indeed which happened, that her young ones were taken from her by one means or other; therefore he followed her, she drawing him with one of her feet unto the cave whereinto her young ones were fallen, out of which he delivered them to the mother as ransom for his own life, and then both she and the young ones did follow him rejoicing, out of the danger of all Beasts, and out of the Wilderness, dismissing him without all manner of harm, which is a rare thing in a man to be so thankful, and much more in a Beast: and unto this story of their love and kindness to their young ones, I may add another, worthy to be remembered out, of Aelianus:  
There was (saith he) a man which brought up a tame Panther from a whelp, and had made it so gentle, that it refused no society of men, and he himself loved it as if it had been his wife. There 
A notable story of a Panther's love to his companion.  was also a little Kid in the House brought up tame, of purpose to be given unto the Panther when it was grown to some stature or quantity, yet in the mean season the Panther played with it every day: at last it being ripe, the Master killed it, and said it before the Panther to be eaten, but he would not touch it, whereupon he fasted till the next day, and then it was brought unto him again, but he refused it as before; at last he fasted the third day, and making great moan for meat, according to his usual manner, had the Kid laid before him the third time; the poor Beast seeing that nothing would serve the turn, but that he must either eat up his chamber-fellow, or else his Master would make him continually fast, he ran and killed another Kid, disdaining to meddle with that which was his former acquaintance, yea though it were dead; herein excelling many wicked man, who do not spare those that have lived with them in the greatest familiarity and friendship, to undo and overthrow them alive for the advancement of themselves.  
We have said already, that they most of all resemble Women, and indeed they are enemies to all 
The harms of Panthers.  creatures. The Leopards of Barbary do little harm to men that they meet, except they meet them in some path way where the man cannot decline the Beast, nor the Beast the Man, there they leap most fiercely into his face, and pull away as much flesh as they can lay hold upon, and many of them with their nails do pierce the brains of a man.  
They use not to invade or force upon flocks of Sheep or Goats, yet wheresoever they see a Dog, 
Leo. Afer. Albertus. Avicenna.  they instantly kill and devour him. The great Panther is a terror to the Dragon, and so soon as the Dragon seeth it, he flieth to his cave. The lesser Panthers or Leopards do overcome Wolves being single, and hand to hand as we say, but by multitude they overmaster and destroy him, for if he endeavour to run away, yet they are swifter and easily overcome it.  
There is also great hatred and enmity betwixt the Hyaena and the Panther, for in the presence of 
Pliny. Orus.  the Hyaena, the Pardal dareth not resist; and that which is more admirable, if there be a piece of an Hyaena's skin, about either man or beast, the Panther will never touch it, and if their skins after they be dead be hung up in the presence of one another, the hair will fall off from the Panther; and therefore when the Egyptians would signify how a Superior was overcome by a Inferior, they picture those two skins. If any thing be anointed with broth wherein a Cock hath been sodden, 
The terror of Panthers.  neither Panthers nor Lions will ever touch it, especially if there be mixed with it the juice of Garlic.  
Leopard's are afraid of a certain tree called Leopardi-arbor, Leopards-tree. Panther's are also 
Pliny. Rasis. Aesculapius.  afraid of the skull of a dead man, and run from the sight thereof: yet it is reported, that two year before the death of Francis King of France, two Leopards, a male and a female were ●et escape in France into the Woods, either by the negligence or the malice of their Keepers, that is, a male and a female, and about Orleans tore in pieces many men and women; at last they came and killed a Bride, which was that day to have been married, and afterward there were found many carcases of Women destroyed by them, of which they had eaten nothing but only their breasts: Such like things I might express many in this place, whereby the vengeance of Almighty God against mankind for many sins▪ might seem to be executed by the raging ministry of wild, savage, and ungentle Beasts.  
For this cause we read in ancient time how the Senators of Rome gave laws of punishment, against 
Laws against▪ Panthers.  them that should bring any Panthers into Italy, especially any African Beasts: and the first that gave dispensation against those laws was Cneius Aus●●ius the people's Tribune, who permitted them for the sake of the Circensian games: and then Sta 〈…〉 in the office of his aedility brought also in an hundred and fifty: After him Po●●pey the great, four hundred and ten, and lastly Augustus that ever remembered and renowned Emperor, four hundred and twenty. Thus laws which were first made by great men and good Senators, for the safety of the commonwealth, became of no great value, because as great or greater than the Lawmakers, had a purpose to advance themselves by the practice of those things which law had justly forbidden: for if those decrees had stood effectual, as the victorious Champions had lost that part of their vain triumphs, so many people had afterward been preserved alive, who by the cruelty of these Beasts were either torn in pieces, or else received mortal wounds.  
It was not in vain that the blessed Martyr of Jesus Christ Ignatius, who was afterwards torn in pieces by wild Beasts at Rome, did write thus in his Epistle to the Roman Christians concerning his handling by the Roman Soldiers, as he was brought prisoner out of Syria to Rome. A Syria Romam asque cum bestiis depugnoper terram & mare, die nocteque vinctus cum decem Leopardis, hoc est cum militari cus●odia, qui ex beneficiis deteriores fiunt. From Syria (saith he) to Rome I have fought with Beasts, being night and day held in bondage by ten Leopards, I mean ten Soldiers, who notwithstanding many benefits I bestowed upon them, yet do they use me worse and worse: and thus much for the cruelty of Panthers and Leopards.  
We have showed already how they become tame, and are used in hunting, unto which discourse 
The nature of tamed Panthers.  (somewhat out of the place) I will add a true narration of two Panthers or Leopards nourished in France for the King, whereof one was of the bigness of a great Calf, and the other of a great Dog, and that on a day the lesser was brought forth for the King to behold how tame and tractable he was, and that he would ride behind his Keeper upon a cloth or pillow being tied in a chain: and if a Hare had been let loose in his presence, and he turned down to her, within a few jumps or leaps he would attain and take her. When the Keeper was to take up the Leopard again, he did come to him backward, lest if he should see his face, he should leap upon him and wound him, (for as we have said they are angry being chafed, and are ready to fly into the Hunter's face) therefore he turneth his face away from him, and betwixt his legs reacheth him a piece of bread or flesh, and so he gently taketh him into his chain and collar again, leading him away to his house, and assoon as the man was mounted the Beast also knew his seat, and leapt up after him.  
And the same party also related, that when as a Lion was turned forth to a Bull, the Lion very quietly without stirring lay down and did no harm, or offer any violence or combat with the Bull: but afterward when as the two Leopards were turned forth to the same Bull, they instantly ran and took the Bull by the throat, and without all doubt they had strangled and pulled out his throat, (had not their Keepers which had long chains tied about their necks in their hands) restrained and pulled them off again. By this may be conjectured how great is the rage of the wild and untamed Leopards and Panthers, seeing the tame and gentle are so cruel; and therefore the Lord in the Prophets did most wisely compare the siege of the Assyrians about Jerusalem to a Leopard, watching at the gates of the City to destroy all that came out thereat.  
Having thus discoursed of the nature, parts, kindness, love, and hatred of these Beasts in general, 
The taking of Panthers.  it now followeth to express the best means to avoid and destroy them, that so we may not only know our enemy, but also learn the way to overmatch and curb him.  
There is a kind of Henbane which is called Pardalianches or Libbard-bane, which the Inhabitants 
Dioscorides.  of Pha●nacus, and the Mount Ida, were wont to lay in the Mountains for the destroying of Leopards, Pardals, and Panthers. This herb is not much known at this day, yet I take it to be the same which groweth in many places of France, and Savoy, and it is called Tora, by the root thereof beaten to powder, and stopped up in flesh, not only Beasts, but also Wolves and Swine, as wild Boars are destroyed if they taste thereof: when the Beast perceiveth himself poisoned, presently he seeketh for man's dung, for without that he cannot be delivered; wherefore the Hunters do also place near unto it some vessel of it hanging in a tree, with the mouth or way open that leadeth into it, whereinto the greedy Beast leapeth, and being in, cannot get forth again but rather dyeth with hunger, or else is 
Pliny. Aristotle.  taken and killed; or else the vessel is hanged up so high, that the Beast by straining himself to leap into it, and get his desired medicine, (but all in vain) spendeth out the time of his recovery till the poison hath throughly corrupted his body, and every part and member, for otherwise so great is the life, spirit, and stomach of this Beast, that he will fight and not yield to his adversary, although his guts and entrails hang about his legs out of his belly.  
Therefore the Panthers of H●reania do more often perish by poison then by other violence of Swords, Spears, or Dogs: for by this poison the Beast many times falleth to such a looseness of his belly, and withal such a weakness thereby, that he is taken alive. Likewise in Armenia there are certain Fishes which are poison to Lions, Bears, Wolves, Lynxes, and Panthers, the powder of this fish the Inhabitants out into the sides and flesh of their Sheep, Goats and kids, without all harm to these beasts; but if the Panthers or any ravening Beast come and devour any of those Sheep so dressed, presently they die by poison.  
When they are hunted and forced in the presence of the Hunters, than they leap directly unto their heads, and therefore the Hunter taketh great care both of his standing and also of holding his spear, for if he receive not the Panther in his leap, and gore him to the heart, or else otherwise wound him mortally, he is gone, and his life is at an end. Oppianus also showeth, that he is taken as Lions are, especially by these means following; for when the Hunters perceive the way or path which he useth to his water, therein they make a deep ditch (but not so great as they make for a Lion) wherein they erect a wooden pillar or great post, unto that they tie certain engines, and withal a male little Dog, whose stones or tender cod they bind with some string or cord, so as the young beast may whine and cry for pain, by which voice he inviteth and calleth the Panther to his destruction: For the greedy beast winding the voice of the Dog, bestirreth himself to meet with his desired prey or booty; at last finding the ditch, and seeing the Dog down, he leapeth, where the engines take present hold upon him and destroy him; and so he describeth the same means to take great fishes by the sight of little fishes swimming in a Net.  
In hunting of wild beasts the wary Woodman must make good choice of his Horse, not only for the metal and agility which are very necessary; but also for the colour, as we have already 
Oppianus.  expressed in the story of the Horse: for the grey Horse is fittest for the Bear, and most terrible to him; the yellow or fire colour against the Boar; but the brown and reddish colour against the Panther.  
The moors also use other devises to take Panthers and all such noisome beasts, they enclose in a little house certain rotten flesh, which by the savour thereof when it stinketh, draweth the wild beasts unto it: For they make a door, or a gate of reeds unto the said house, through which the filthy smell breaketh out and disperseth itself into the wide air; presently the wild beasts take it up, and follow it with all speed they can, for there is not any Musk or other sweet thing wherewithal men are so much delighted, as ravening beasts are with the savour of carrion: therefore like an amorous cup it draweth them to the snare of perdition: for beside the rotten flesh, they erect many engines and unavoidable traps, to snare in the beast when he cometh to raven.  
The Christians of afric did institute a general hunting of Leopards, enclosing the ends of the ways through which the beasts were to pass: The Leopard when he was stirred ran to and fro distracted, because in all his passages he found Horsemen ready to resist him, neither left they any way for him to escape: at length wearied with many windings, turnings, and provocations, the Horsemen might easily come unto him and pierce him with their spears: but if it fortuned that the Leopard escaped, and broke away from the Hunters; then he at whose corner he broke forth, was bound by ancient custom to make the residue a dinner or banquet.  
Among the Chaonians, there was a certain young Nobleman which loved a Virgin called Anthippe, the which two lovers were walking together a good season in a Wood; It happened while they were there, that Cichyrus the King's Son prosecuted a Pardal in hunting, which was fled into that Wood, and seeing him, bend his arm against him and cast his Dart; the which Dart miss the mark and killed the Virgin Anthippe, the young Prince thought that he had slain the beast, and therefore drew near on Horseback to rejoice over the fall of the game, according to the manner of Hunters; but at his approach he found it far otherwise, for in stead of the effusion of the blood of a beast (that which was more lamentable) his right hand had shed the blood of a Virgin: For when he came to them he saw her dying and drawing her last breath, and the young man held his hand in the wound to staunch the blood: for sorrow whereof he presently fell distracted in his mind, and ran his Horse to the top of a sharp Rock, from whence he cast down himself headlong and so perished.  
The Chaonians after they understood this fearful accident, and the reason of it, compassed in the place where he fell with a wall, and for the honour of their dead Prince builded a City where he lost his life, and called it Cichyrus after his own name.  
Leopards and Panthers do also love Wine above all other drink, and for this cause both Bacchus 
Their love of Wine.  was resembled to them, and they dedicated to him: Bacchum tauro assimilant & Pardali, quod homines ●brii belluarum istarum ingenia referant, & omnia violenter agant, quidam enim iracundi fiunt Taurorum instar, & pu●naces ferique ut Pardales', saith Plato in his second Book of laws, they resemble and compare Bacchus to a Bull, or Pardal, because drunken men in all their actions do imitate the disposition of these wild beasts, both in their folly and violence: For some of them are wrathful like Bulls, and some of them wild apt to fight, like Pardals: Bacchus was also called Nebrides, because he wore the skin of a Hinde-calf, which is spotted almost like a Panther: and therefore a fearful man, or a drunken, variable and inconstant man, is said to wear a skin of divers colours, but the chief cause why Panthers were dedicated to Bacchus, was for their love of Wine; for all Writers do constantly and with one consent affirm, that they drink Wine unto drunkenness: the manner and end thereof is elegantly described by Oppianus in this sort: When the Inhabitants of Lybia do observe some little fountain arising out of the sand, and falling down again, (as in the manner of small Springs which cannot increase into great Rivers) whereat the Panthers and Pardals use to drink early in a morning, before it be light; after they have been at their prey in the night time, the Hunters come and pour twenty or thirty pitchers of old sweet Wine into the said Fountain, than a little way from it they lie down and cover themselves with clothes, or with straw, for there is no shelter either of tree or bushes in that Country.  
In the morning the Panthers ardently thirsting, and being almost dead for want of drink, come unto the same fountain, and tasting of the Wine drink thereof great abundance, which presently falleth to work upon their brains, for they begin first of all to leap and sport themselves, until they be well wearied, and then they lie down and sleep most sound, at which time the Hunters that lie in wait for them, come and take them without all fear or peril: Thus far Oppianus.  
Concerning the use of their several parts, I find little among the ancients, except of their skin 
Use of their parts.  for the footmen and ancient Soldiers of the moors did not only wear them for garments, but also slept upon them in the night time. The Shepherds of Aethiopia, called Agriophagi do eat the flesh of Lions and Panthers, although it be hot and dry.  

The Medicines of the Panther, or Leopard.  
If the skin or hide of a Leopard being taken and flayed, be covered or laid upon the ground, there 
Avicenna.  is such force and virtue in the same that any venomous or poisonsome Serpents dare not approach into the same place where it is so laid. The flesh of a Panther being roasted or boiled at the fire, and 
Albertus.  smelled by any one which is troubled with the Palsy, or shaking in the joints, as also by them which are troubled with the beating and continual moving or turning of the heart, is a very profitable and excellent remedy for the same.  
The same fat or suet of a Leopard being mixed or mingled with the Oil which proceedeth from the Bay-tree, and then mollified both together, and so anointed upon any one which is troubled with the scurse or mangy, the scabs whereof doth cut or pierce the skin, doth presently and without any grief or pain cure the same. The twigs of a Vine-tree being dried and beaten into small 
Rasis.  dust or powder, and mingled together with the fat or grease of a Leopard, and so anointed upon the face of any one who is grieved with achings and swelling thereon, will not only cure and heal the same without any pain or sorrow, but also preserve the same free from blemishes in the time of healing. The grease also of a Leopard by itself, being anointed upon the head of any one who doth shed or cast his hair, or is troubled with the Foxes evil, doth immediately help and cure the same. The blood of a Panther being anointed upon the veins or sinews of either man 
Arcteus. Galen.  or woman who is grieved with any swelling or achings therein, is very profitable and curable to expel the same away. The brains of a Leopard being mingled with a little quantity of the water which is called a Canker, and with a little Jasmine, and so mixed together and then drunk, doth mitigate the pain or ache of the belly. The brains of the same beast being mixed with the juice of a Canker, and anointed upon the genital of any man, doth incitate and stir him up to lechery, but the marrow which cometh from this beast, being drunk in Wine doth ease the pain or wring of the guts and the belly. The gall of a Panther being received into the body either in meat or drink, doth instantly and out of hand kill or poison him which doth so receive it. The right stone of a Leopard being taken of a woman of a far spent age, doth restore unto her, her menstrual purgation being ceased, and doth make her to purge, if she doth heartily receive her meat more often.    

Of the POEPHAGUS.  
THere is a beast in India called Poephagus, because he feedeth upon herbs and grass like a Horse, whose quantity he doth exceed double, for he is twice so big, his tail is most thick and black, the hairs whereof are thinner than the hairs of a man's head: and therefore Indian women make great account of them, for with them they bind up their own hair, platting it, and folding it in curious manner, every hair is two cubits in length, and upon one root twenty or thirty of them grow together: this great beast is one of the fearfullest creatures in the world; for if he perceive himself to be but looked at of any body, he taketh him to his heels as fast as he can go, and yet although his heart be light, his heels be heavy, for saith my Author, Magis studiose quam celeriter fugam peragit. That is, He hath a good will to run apace, but cannot perform it: but if he be followed upon good swift Horses, or with nimble Dogs, so as he perceiveth they are near to take him, and he by no means can avoid them, than doth he turn himself, hiding his tail, and looketh upon the face of the Hunter with some confidence, gathering his wits together, yet in fearful manner, as it were to face out his pursuer or hunter, that he had no tail, and that the residue of his body were not worth looking after: but while he standeth staring on his Hunter, another cometh behind him and killeth him with a Spear, so they take off the skin and tail, and throw away the flesh as unprofitable, for the other recompense their labour for their pains. Volaterranus relateth this a little otherwise, and saith that the beast biteth off his own tail, and so delivereth himself from the Hunter, knowing that he is not desired for any 
Aelianus.  other cause.  
Nicolaus Venetus an Earl, writing of the furthest part or Province of Asia, which he calleth Macinum, 
Aeve. Silvi.  and I think he meaneth Serica, because he saith it lieth betwixt the Mountains of India and Cathay, there are a generation of white and black Oxen which have Horses tails, but reaching down to their heels, and much rougher. The hairs whereof are as thin as the feathers of flying birds, these he saith are in great estimation; for the Knights and Horsemen of that Country do wear them upon the top of their lances and spears for a badge or cognizance of honour, the which I thought fit to be remembered in this place, because I take them to be either the same with these Indian beasts, or very like unto them.   

The Porcuspine or Porcupine.  
I Cannot learn any name for this Beast among the Hebrews, and therefore-by probability it was 
The several names. Bellonius.  unknown to them: The Grecians call it Ac●nthocoiros and Hystrix, that is sus setosa a hairy, or bristly, or thorny Hog for their quills which they bear upon their back, are called both ●ili, Is 〈…〉ae, villi, pinn●, ac●l●i, and spin 〈…〉 that is, both hairs, bristles, rough hair, pins, prickles, and thorns. The Arabians, call it Adal●ull and Aduaibul▪ Ad●bul, Adulbus● and some 〈◊〉, which by Avicen and his Glossographer, is defined to be 〈◊〉 Ericius habens spinas 〈◊〉, an Hedgehogs of the Mountain, having quills or thorns upon his ba●k which he shooteth off at his pleasure. The Grecians 
Bellonius.  at this day call it 〈◊〉 which is derived or rather corrupted of 〈◊〉. The Italians call him Porco-spinoso and Histric● or Ist●ice, without an Aspiration▪ the Spaniards, 〈…〉 the French, Porc-espic▪ the I 〈…〉 ans, Porscospino▪ and Mor●kas●wiiniia▪ imitating therein the Germans▪ which call a Sea-hog, Ein▪ M●●rsch●●yn: The Germans in some places call it ●ar●n and in other places Dornsch 〈…〉, that is a Thorny-hog, by a feigned name in imitation of other Nations, and also Porcopick following the Italians, Spaniards, French, English, and Illyrians: I will not stand to confute them, who write that this Beast is a Sea-breast, and not a Beast of the land, nor yet those that make question whether it be a kind of Hedge 〈◊〉 not for without all controversy, as the Arabians, Pliny, Albertus, Bellunensis, and other do affirm, the vulgar Hedgehog, is Ericius Sylvestris, and the Porcupine Ericius Montanus.  
These are bred in India and afric, and brought up and down in Europe to be seen for money: Likewise about the City Cassem in Tartary, by the sight of one of these it appeared, that it was three foot long, the mouth not unlike to a Hares but with a longer slit or opening: so also the head of the same similitude, the ears like to the ear● of a man; the fore-feets were like the feet of a Badger, and the hinder-feets like the feet of a Bear: it hath a mane standing up in the upper part right or direct▪ but hollow or bending before: Upon the bunches of his lips on either side of his mouth, there groweth forth long black bristles. The general proportion of his body is like a Swine's, and they never exceed the stature of a Swine of half a year old.  
The four foremost teeth hang over his lips, and that which is most admirable in him, the Quills or Thorns growing upon his back in stead of hair, he useth for hands, arms, 
The quills and spears.  and weapons.  
They first grow out of the back and sides, which are of two colours▪, that is parley black, and partly white, which whensoever he pleaseth, he moveth to and fro like as a Peacock doth his tail: they grow in length two, three, or four hands breadths, they stand not in any confused order of colours, but in well form distinguished ranks, being sharp at the points like a knife: When they are hunted the Beast stretcheth his skin, and casteth them off, one or two at a time, according to the necessity upon the mouths of Dogs, or legs of the Hunters that follow her, with such violence, that many times they stick into trees and Wood, wherefore Solinus writeth thus, and also Paulus Venetus; Cum capiuntur, spinis suis saepe homines, & canes laedunt 〈…〉 nam canes in eos provocati, adeo irritant feras illas, ut simul concurrentes terga sua quibus spina innituntur vehementer commoveant, atque in viciniores homines, & canes vibrent. That is to say, When they are taken they many times hurt both Dogs and men, for when the Dogs being provoked by them, run upon the backs which bear the quills, they are so far stirred, that they cast them off upon all that stand near them, and therefore they fight flying.  
The Hunters to save their Dogs do devise engines and traps wherein to take them; besides the quills that grow upon their backs, they have also some upon their heads and necks, which they never cast off, but keep them on as a Horse doth his mane. The pilgrims that come yearly from Saint James of Compostella in Spain, do bring back generally one of these quills in their Caps, but for what cause I know not. The pace of this Beast is very slow and troublesome unto it, and therefore 
The den and food.  it is hardly drawn out of his den, which it diggeth like a Badger, from which it never goeth far, but feedeth upon those things which are near unto it: It is a filthy Beast, smelling rank because it liveth so much in the earth, being wild it never drinketh, and I think it eateth Apples, Roots, and rinds of trees, and peradventures Snail, and such reptile creatures, but being tamed, it eateth all kind of fruit, likewise bread, P●e-crust, and such things broken small. It drinketh also water, but above all other, Wine mingled with water: In the day time it sleepeth, and in the night time it waketh, by which we gather, that being wild it feareth the light, and therefore traveleth in the night time for his meat and living. It is a general live creature, and begetteth other in his own kind: the female bearing the young ones in her belly, as long time as a Bear, that is, thirty days; and also it hideth itself four months in the Winter time, like a Bear, but whether for cold or any other cause the Authors do not express.  
In my opinion for cold rather than for any other reason, although there be some that affirm it lieth hid in the Summer time, and cometh abroad in the Winter time, contrary to the course of all other Beasts, and therefore such a Paradox doth want the testimony of some credible Writers, which should affirm it upon their own experience, or else it were requisite to bring sufficient reasons to lead their Readers to believe it, but neither of both is discharged by them, and th' 〈…〉 it is safer for us to follow Aristotle and Pliny, who hold the first opinion, than Albertus and A 〈…〉 ola who incline to the later. In all other things▪ both of their lying hid▪ of their procreation, o 〈…〉 he coming out of their cave and nourishing their young ones, they imitate the manners and conditions of Bears.  
Concerning the use of their parts, I find none but only of their quills, for with them it is said, if men scrape their teeth they will never be loose, likewise women were wont in ancient time to use them for parting asunder their hair in the top of their crowns.  
The flesh of this Beast is like a Hedgehogs, neither very natural for meat and nourishment, 
The use of the flesh, and other parts.  nor yet very medicinable: yet it is said to help a weak and overburdened stomach, to procure looseness of the belly, and to diminish all Leprosies and scabbed Exulcerations and pustules: Being salted it is is good against the Dropsy, and also very profitable, as Platina writeth, to be eaten by them that cannot contain urine in their beds: yet the Grecians attribute no such quality unto this, but to help the stomach and loosen the belly, they attribute to the Sea-hog; and against the leprosy, scabs, and incontinency of urine to the Hedgehog; but peradventure the saying of Pliny, (Quae de Herinace is dicuntur o 〈…〉 tanto magis valebunt in Histrice) leadeth them to attribute these things to the Porcuspine. The powder of their quills burnt, drunk or eaten in meats or broth, doth promote and help conception: Thus saith Avicen, and herewithal I conclude this short discourse of the Hedgehog.   

Of the Reyner, or Rainger.  
THis Beast is called by the Latins, Rangifer; by the Germans, Rein, Reiner, Raineger, Reinsither; 
Of the several names.  by the French, Raingier, and Ranglier; and the later Latines call it Rei 〈…〉. It is a Beast altogether unknown to the ancient Grecians and Latins, except the Machlis that Pliny speaketh of be it: But we have showed already in the story of the Elk, that, Alces and Mhlis are all one. This Beast was first of all discovered by Olam Magnus, in this Northern part of the world, towards the pole Arctic, as in Norway, Swetia, Scandinavia, at the first sight whereof he called it Raingifer, quasi Ramifer, because he beareth horns on his head like the boughs of a tree. The similitude of this Beast is much like to a Hart, but it is much bigger, stronger, and swifter. It beareth three orders or rows of horns on the head, as by the direction of Valentinus Gr●vius, and Benedictus Martinus are here expressed.  
This Beast changeth his colour according to the time of the year, and also according to the 
The colour and several parts.  quality of the place wherein he feedeth, which appeareth by this, because some of them are found to be of the colour of Asses, and shortly after to be like Harts. Their breast is full of long bristles, being rough and rigid through the same. The legs hairy, and the hoofs hollow, cloven, and movable, which in his course he spreadeth abroad upon the deepest snows, without pressing his footsteps far into them: and by his admirable celerity he avoideth all the wild Beasts which in the Valleys lie in wait to destroy him. He beareth very high and lofty horns, which presently from the root branch forth into two stems or pikes, I mean both the horns severally into two, which again at the top disperse themselves into pikes like the fingers of one's hand; In the middle of the horse there is a little branch standeth out like a knob, or as a huckle in the hinder-part of a Beasts leg, from thence again they ascend upwards a great height, and do grow abroad at the top, where they are divided like the palm of a hand.  
The horns are white, distinguished with long apparent veins, differing both from the horns of Elks, and the horns of Hearts, from Elks in height, and from Hearts in breadth, and from them both in colour and multitude of branches: When he runneth he layeth them on his back, for when he stands still, the lowest branches coming forth of the roots of the horns, do almost cover his face with these lower branches.  
Their Carts which they draw must be made with a sharp edge at the bottom like a boat or ship as we have said already, for they are not drawn upon wheels, but like drays and sleads upon the earth. There was a Lapponian which brought one of these into Germany in December, & he professeth he never felt so much heat of the Sun in all his life, as he did at that time, which is our coldest time in the year, and therefore how great is the cold which both men and Beasts endure in that Country?  
The horns of these Beasts are to be seen both in Berne and at Auspurge in Germany; the feet are somewhat white, being rounder than a Heart's feet, and more cloven or divided, wherefore at some times one part of his hoof may be seen upon a stone, while the other part resteth upon the earth, and in the upper part of the hoof where it beginneth to be cloven near the leg, there is a certain thick skin or membrane, by virtue whereof the foot may be stretched in the division without harm or pain to the Beast.  
The King of Swetia had ten of them nourished at Lappa, which he caused every day to be driven unto the Mountains into the cold air, for they were not able to endure the heat. The mouth of this Beast is like the mouth of a Cow, they many times come out of Laponia into Swetia, where they are wonderfully annoyed with Wolves, but they gather themselves together in a ring, and so fight against their enemies with their horns. They are also in their own natural Country annoyed with Gulons, and generally all Beasts that live upon the spoil of flesh, are enemies unto them, and desire to destroy and eat them. In their pace, both slow and speedy, the articles of their lags make a noise like the cracking of Nuts. There was one of these Beasts given unto the Duke of Sax 〈…〉 y; in the year of our Lord 1561. In Scandivania they use them for the carriage of metals, drawing of Chariots and riding, and the nerves of them when they are dead make bows, and for want of nails, they do fasten planks and boards together.   

Of the RHINOCEROS.  
WE are now to discourse of the second wonder in nature, namely of a Beast every way admirable, both for the outward shape, quantity, and greatness, and also for the inward courage, 
A preface to the succeeding story.  disposition and mildeness. For as the Elephant was the first wonder, of whom we have already discoursed; so this Beast next unto the Elephant filleth up the number, being every way as admirable as he, if he do not exceed him, except in quantity or height of stature; And being now come to the story of this Beast, I am heartily sorry, that so strange an outside, as by figure you may perceive, yielding no doubt through the Omnipotent power of the Creator, an answerable l●st the, and infinite testimonies of worthy and memorable virtues comprised in it, should through the ignorance of men, lie unfolded and obscured before the Readers eyes: for he that shall but 〈◊〉 our stories of the Apes, of the Dogs, of the Mice, and of other small Beasts, and consider how large a treatise we have collected together out of many Writers, for the illustration of their natures and vulgar conditions, he cannot choose but expect some rare and strange matters, as much unknown to his mind about the story of this Rhinoceros, as the outward shape and picture of him, appeareth rare and admirable to his eyes: differing in every part from all other Beasts, from the top of his nose to the tip of his tail, the ears and eyes excepted, which are like Bears. But gentle Reader, as thou art a man, so thou must consider since Adam went out of Paradise, there was never any that was able perfectly to describe the universal conditions of all sorts of Beasts; and it hath been the counsel of the Almighty himself, for the instruction of man, concerning his fall and natural weakness, to keep him from the knowledge of many divine things, and also humane, which is of Birds and Beasts, Fishes and Fowl, that so he might learn the difference betwixt his generation, and his degeneration, and consider how great a loss unto him was his fall in Paradise; who before that time knew both God himself and all creatures; but since that time neither knoweth God as he should know him, nor himself as he shall know it, nor the creatures as he did know then.  
But for my part which write the English story, I acknowledge that no man must look for that at my hands, which I have not received from some other: for I would be unwilling to write any thing untrue, or uncertain out of mine own invention; and truth on every part is so dear unto me, that I will not lie to bring any man in love and admiration with God and his works, for God needeth not the lies of men. To conclude therefore this Preface, as the Beast is strange and never seen in our Country, so my eyesight cannot add any thing to the description: therefore harken unto that which I have observed out of other writers.  
First of all that there is such a beast in the world, both Pliny, Solinus, Diodorus, Aelianus, Lampridius, 
That there is such a beast as the Rhinoceros.  and others, do yield irrefragable testimony. Heliogabalus had one of them at Rome. Pompey the great, in his public spectacles did likewise produce a Rhinocerot (as Seneca writeth.) When Augustus road triumphing for Cleopatra, he brought forth to the people a Sea-horse and a Rhinocerot, which was the first time that ever a Rhinocerot was seen at Rome (as Coel●●s writeth.) Antonius Pius the Emperor, did give many gifts unto the people, amongst which 〈…〉 o'th' Tigers and Rhinocerots (saith Julius Capitolinus in his life.) Martial also celebrateth an excellent epigram of a Rhinocerot, which in the presence of Caesar Domitian did cast up a Bull into the air with his horn, as if he had been a Tennis ball, the Epigram is this;  
O quam terribiles exarsit pronus in iras,  
Quantus erat cornu, cui pila Taurus erat!  
Lastly to put it out of all question, that there is such a Beast as this Rhinocerot, the picture and figure here expressed, was taken by Gesner from the Beast alive at Lysbon in Portugal, before many witnesses, both Merchants and others; so that we have the Testimony both of antiquity and of the present age, for the Testimony of the form and fashion of this Beast, and that it is not the invention of Man, but a work of God in nature, first created in the beginning of the world, and ever since continued to this present day.  
Concerning the name of this Beast, the Grecians because of the horn in his Nose, call him Rhinoceros, that is, a Nose-horned Beast, and the Latins also have not altered that invention, for although 
The name and reason thereof.  there be many Beasts that have but one horn, yet is there none that have that one horn growing out of their Nose but this alone: All the residue have the horn growing out at their foreheads. There be some that have taken this Rhinoceros for the Monoceros the Unicorn, because of this one horn, but they are deceived, taking the general for the special, which is a note of ignorance in them, and occasion of error unto others; yet it is better to take the Rhinoceros for the Monoceros, because there is nothing in the special which is not contained in the general, according to the maxim in Logic, Nihil est in specie, quod non prius suit in genere: And yet that is also absurd, considering that Monoceros is not only a word of generality for all one-horned Beasts, but of particularity a name for the Unicorn, whereby is meant the Indian Ass, as we shall show in the story of the Unicorn.  
This Beast in the Hebrew is thought to be called Reem, or Karas, and therefore Munster so translateth it, Deut. 33. Tauri decor ejus, cornua Rhinocerotis cornua ejus, in eyes ventilabit nationes ad summum usque terrae. His beauty is like the beauty of a Bull, and his horns like the horns of a Rhinocerot, with the which he shall winnow the Nations to the tops of the hills.  
And Tertullian writing against the Heretic Praxeas, doth so translate it. If a man compare together the Greek word Rhinoceros, and Reem, and Karas, or Rimna and Karas, he will easily think that either the Grecians have joined together the two Hebrew words, as Rhinoceros quasi Reem Karas, or Rimna Karas; or else the Hebrews have parted asunder the Greek word, for Reem and Rimna may very well come of Rhino, and Karas of Keros, yet herein I leave the Readers to their own judgement. The Indians call this Beast in their tongue, Scandabenamet, as Festus writeth, but we 
Oppianus.  will leave the name and come to the description of it.  
In quantity it is not much bigger than an Oryx: Pliny maketh it equal in length to an Elephant, 
The quantity and several parts.  and some make it longer than an Elephant, but withal they say it is lower, and hath shorter legs. Strabo in his 16. book speaking of the Ethiopian Region, near India, called these Rhinocerots, Aethiopian Bulls, and saith that they are bred only in that Country, and by the relation of Artemidorus he writeth thus; Outoi de micron apoleipontai ton elephontoon oi rinokerotes, osper Artemidoros' ●●esi, epi seirau, to mekei, kai per eorakenai phesas an Alexandria, alla schedon ti osoon to upsei apogetou aph ' 〈…〉 entoes, etc. That is to say, The Rhinocerotes are exceeded by the Elephants in length, but in height they almost equal them (as Artemidorus said) he saw by one that was at Alexandria, and the colour thereof was not like a Box-tree, but rather like an Elephants, his quantity greater than a Bulls, or as the greatest Bull, but his outward form and proportion like a wild Boars, especially in his mouth, except that out of his Nose groweth a horn, harder than any bones, which he useth in stead of arms, even as a Boar doth his teeth; he hath also two girdles upon his body like the wings of a Dragon, coming from his back down to his belly, one toward his neck or mane, and the other toward his loins and hinder parts. This far Strabo.  
Whereunto we may add the description of other parts out of Oppianus, Pliny, and Solinus. His colour like rind or bark of a Box-tree (which doth not differ much from an Elephant) and on his forehead there grow hairs which seem a little red, and his back is distinguished with certain purple spots upon a yellow ground. The skin is so firm and hard, that no Dart is able to pierce it: and upon it appear many divisions, like the shells of a Tortoise set over the scales, having no hair upon the back. In like manner, the Legs are scaled down to the hoofs, which are parted into four distinct claws; upon his nose there groweth a hard and sharp horn, crooking a little towards the crown of his head, but not so high: flat and not round, so sharp and strong, Vt quicquid impetiret, aut ventilet, aut perforet, & ferrum etiam & saxa transigat, saith Oppianus and Aelianus, that is, what soever it is set to, either it casteth it up into the air, or else boreth it through though it be iron or stones.  
Eucherius saith, that the Rhinocerot hath two horns in his nose, but that is utterly false, as you may see in the picture: Although Martial seem to express so much in these Verses;  
Namque gravem cornu gemino sit extulit ursum,  
Jactat ut impositas Taurus in astra pilas.  
The Rhinocerot cast up a Bear into the air, even as a Bull would do a ball which were laid upon his two horns: we shall not need to apply Gemino cornu to the Bull, as Politianus doth, but rather take it figuratively for a strong horn; and if it must needs be literal, it is apparent by the Picture that there is another little horn, not upon the nose, but upon the whither of the Beast, I mean the top of his shoulder next to his neck, so that the error of Eucherius lieth not in the number, but in the place; and that it may appear that this horn is not a feigned thing, Paulanias above two thousand year ago writeth thus. Rhinoceroti in summo naso cornu singulare est, & aliud supra ipsum non magnum, in capite nullum.  
I do marvel how it came to pass that men which can mock and deride others cunningly should be called proverbially Nasuti homines, except the proverb were taken from the Rhinoceros, who by reason of his crooked horn is said to have a crooked nose; for indeed a deformed nose is more subject to derisi on then any other part or member of the body, which caused Martial to write thus:  
Majores nunquam rhoncbi: juvenesque senesque,  
Et pueri nasum Rhinocerotis babent.  
And thereupon Horace also saith thus;  
— Naso suspendis adunco.  
Oppianus saith, that there was never yet any distinction of sexes in these Rhinocerotes: for all that ever were found were males and not females; but from hence let no body gather that there are no females, for it were impossible that the breed should continue without females, and therefore Pliny and Solinus say, that they engender or admit copulation like Elephants, Camels, and Lions.  
When they are to fight they whet their horn upon a stone, and there is not only a discord betwixt these beasts and Elephants for their food, but a natural description and enmity: for it is confidently affirmed, that when the Rhinocerot which was at Lisbon, was brought into the presence of an Elephant, the Elephant ran away from him. How and in what place he overcometh the Elephant, we have showed already in his story, namely how he fasteneh this horn in the soft part of the Elephant's belly. He is taken by the same means that the Unicorn is taken, for it is said by Albertus, Isidorus, and Alunnus, that above all other creatures they love Virgins, and that unto them they will come be they never so wild, and fall asleep before them, so being asleep, they are easily taken and carried away.  
All the later Physicians do attribute the virtue of the unicorns horn to the Rhinocerots horn, but they are deceived by imitation of Isidorus and Albertus: for there is none of the ancient Grecians that have ever observed any medicines in the Rhinocerot. The Indians make bottles of their skins, wherein they put their Lytion, or succum medicatum, and therefore I will conclude this story, with the riddle of Franciscus Niger made upon the excellency of the horn that groweth upon the nose.  
Dic mihi quae superis sint acceptissima dona.  
Whereunto the answer is made in the next Verse:  
Principium nasi Rhinocerotis amant.   

Of the SHEEP.  
THe Hebrews have divers names, whereby they signify a Sheep, and all that kind, as Zon, and Zoneth, for which the Septuaginis do always render Probata, Sheep or little cattle. The Arabians, 
The several names.  Genas. The Chaldeans, Ana. The Persians, Gospand, also Rachel in Hebrew; the plural whereof is Rechelim, which signifieth Sheep: Kebesch, and Kabsa, or Kibsa, Isa 53: Tahel, Nehelamah, that is, a dumb Sheep, where the Hebrews have Rachel, there the Chaldees translate Rachla●. The Arabians, Akalak. The Persians, Comeschan thu. Kebes and Kibsa signify a Sheep, male and female under a year old, and Aiil, and Eel, for a Sheep above a year old, male and female. In Levit. 22. the Chalde translateth for Kebii, Imar. The Arabians, Egel. The Persians, Bara, and Keseb in Hebrew is the same that Kebesch. Seh also signifieth a Sheep, although it be sometime taken for a Lamb or Kid. Likewise Thaleh and Theleh isaiah. 40. signifieth a Lamb that sucketh. And Epiphantus writeth, that by the same word the Hebrew Astronomers signify the sign Aries in the Zodiac. The Saracens at this day call a Sheep Ganeme, and Cattle Garien, and the dung of Cattle Hara Garien. The Grecians call a Sheep Oiis, and Probaton; the Latins Ovis, and by excellency Pecus; the Italians, Pecora, the French, Brebis; the Spaniards, Oveia; the Germans, Schaff; the I y●●ans, Owcze, or Skop. These and such like I might add more concerning the names of this Beast, and the abundance of the names thereof in the Hebrew tongue, is a notable testimony of the singular account which God himself made of this beast. The Latins have so honoured it that after it they have named many of their children, and stories make mention of most noble and gallant men, so called. Such was Ovinius Camillus, Severus Ovinius, Fabius Maximus Oviculus, Oilecus, Oileus Ajax, Oie, the wife of Cha●hippus, and many such other, if it were necessary to this story to relate them, but I will not trouble the Reader with any such unnecessary circumstances. I will therefore first of all begin with a relation of the Sheep of other Countries, and so in 
The description of dives kinds of Sheep according to their Country. Strabo.  the end make a more particular discovery of our own at home. For the difference of Regions do very much enlighten the description or history of Sheep. It is reported that about Erythrea, one of the Islands of the Gades, there is such abundance of good pasture and Herbs so grateful to Sheep, that if they be not let blood once in thirty days, they perish by suffocation, and that the milk of those Sheep yieldeth no whey, wherewithal they make abundance of Cheese, although they pour water into it. The herbage of that Island is dry, yet profitable to Cattle and milch Beasts, and from thence came the original of the fat cattle of Geryon. The Sheep of Grecia are lesser than the Sheep of Egypt; and the Oves Pyrrhicae, were like Boves Pyrrhicae, namely, of exceeding stature, which name was derived from Pyrrhus their master and owner. Among the Psillians in India, their Rams are greater than our Lambs, and Aechilades in his books of husbandry affirmeth, that the Sheep of the Isle Chius, are very small, and yet their Milk maketh very laudable Cheese. In Spain their best Sheep have black fleeces: at Polentia near the Alps, they are grey of hony-woolled: in Asia and Boetica, called Erythrea, they are red like Foxes, and from thence came the term of Erythreae Oves. At Canusium the Sheep are yellow, or Lion-tauny, and so also at Tarentum. Istria and Liburnia yield Sheep having wool which is so course and rough, that it may rather seem to be hair then wool, and therefore never fit for fine garments, nor for any other use, except by the singular art of spinning in Portugal. And the like to this is the wool of the Sheep of Piscenae, and in Egypt, of which latter it is said, that if it be died again after it is threadbare, it will endure almost for ever. For the ancients (as Homer writeth) had the use hereof (although the thread were rough) in their works of Tapestry, and this was dressed divers ways, for the French in Europe dress it one way, and the Parthians in Asia another way.  
The Sheep of Apulta gave the name to Lana Italica, for excellent wool, and yet was it short and course, good for nothing but for cloaks to ride in, and wear in rainy weather: unto these I may add the Portuguese, Milestan, and Arentin an Sheep, yet in the days of Varro they covered their Sheep with other skins to keep the Wool both from loss, and other infection, so that it might be the better washed; died and prepared, for these were nourished most of all in houses.  
The French Sheep about Altinas, and also those that are scabbed are folded in the plain and barren fields of Parma and Mutina. The Sheep of Helvetia feed in the tops of the Mountains, whiles the Goats keep beneath among the trees and gather fruits on the sides of the hills. The Flemish Sheep have a soft and curled hair.  
There be in general two kinds of Sheep, one called Tectum, the other Colonicum, as if you would say house-sheep, and field-sheep, for the Grecian Sheep which before we have called Tarintinae, and were also called Tarintinae, because of their soft wool, lived in houses, and they were also called Pellitae, but the field sheep having by nature a greater, courser, and rougher hair, are suffered to lodge abroad in the fields.  
Likewise the Sheep of Miletum and Attica, and the region Gadilonea, reaching to Armenia, have very soft and gentle wool, which thing seldom cometh to pass in Pontus, or Cappadocia. In Scotland also in a place thereof, called by Hector Beothius Buthuguhania, are great store of Sheep, bearing good wool, from whence almost all that Country fetch their breed. The Sheep of Ethiopia bear no wool at all, but in stead thereof their hair is rough like Camel's hair: Amongst the Abidenes, and the Beudianis, both Aelianus and Nicomachus the Son of Aristotle do testify, that all their Sheep are black, and that there was never white Sheep bred in those Countries. In Gortynis their Sheep are red and have four horns: In the fortunate Islands of the red-sea all their Sheep are white, and none of them have crooked horns. In Beotia there are four Rivers which work strange effects upon Sheep after they drink of them; namely, Melas, Cephisus, Penius, and Xanthus. The Sheep drinking of Melas and Penius grow black, of Cephisus white, and yet Pliny saith, that this River cometh forth from the same fountain that Melas doth. They which drink of Xanthus grow red: I might add here unto another special observation of difference betwixt the Sheep of Pontus and Naxus, for in Pontus they have no gall, and in Nexus they have two gauls.  
In some parts of India their Sheep and Goats are as big as Asses, and bring fourth four Lambs at a time, but never less than three, both Sheep and Goats. The length of their rails reacheth down to their hinder-legs, and therefore the Shepherds cut them off by the secrets, to the intent that they may better suffer copulation, and out of them being so cut off, they express certain Oil; also they cut asunder the tails of Rams, the ends whereof do afterwards close so nearly and naturally together, that there appeareth not any scar or note of the section. In Syria and India, the tails of their Sheep are a cubit broad.  
There are two kind of sheep in Arabia, which are distinguished by the length and breadth of their tails: the one sort ha●e tails three cubits long, by reason whereof they are not suffered to draw them on the ground for fear of wounding; and therefore the shepherds devise certain engines of wood to support them: the other kind of sheep have tails like the Syrian sheep. All sheep that live in hot and dry Regions have larger tails, and harsher wool, but those that live in the moist Regions and salt places, have softer wool and shorter tails. There were two of the Arabian Sheep brought into England, about the year 1560. whose pictures were taken by Doctor Cay, and therefore I have expressed them here with their description.   

The Arabian Sheep with a bread tail.  
  

The Arabian Sheep with a long tail.  
THis Arabian Sheep (said he) is a little bigger than our vulgar Sheep in England, but of the 
The description of the Arabian sheep.  same wool, figure of body, and colour, only the shins, and foreparts of their face, are a little red: the broad tail in the top was one cubit, but lower it was narrower, and like the end of a vulgar Sheep's tail. They being brought on shipboard into England, were taught through famine and hunger to eat not only grass and hay, but flesh, fish, breed, cheese, and butter.  
Herodotus saith, that such kind of Sheep are no where found but in Arabia: the long tailed Sheep he calleth Macrokercos, and the broad tailed Sheep Plateukercos: yet Leo Afet saith, that these are of the African Sheep, for thus he writeth: His arietibus nullum ab altis dis●rimen est, pr●ter quam in cauda quam la●issimam circumferunt, quae cuique quo opimior est, cras●i●r obtigit, ad●o ut nonnullis libras decem, aut ●igintipendat, cum sua sponte impinguantur. There is no difference betwixt these Rams and other, except in their broad tail, which evermore as it grows in fatness groweth in breadth, for if they fat of their own accord, it hath been found that the tail of one of these Sheep have weighed ten or twenty pound, and not only there, but also in Egypt, where they cram and feed their Sheep with Barley, Corn, and Bran: by which means they grow so fat, that they are not able to stir themselves, so that their Keepers are forced to devise little engines like children's Carts, whereupon they lay their tails when they remove their Beasts: and the same Leo Afer affirmeth, that he saw in Egypt in a Town called Asi●●a, standing upon Nilus, a hundred and fifty mile from Alcair, a tail of one of these Sheep that weighed fourscore pound, and whilst he wondered at it, scarcely believing that which his eyes saw, there were some present, that affirmed it to be an ordinary thing, for they said according as he writeth; Se vidisse quae semi ducenta● libras expendissent: That is, they had seen some of them weigh a hundred pounds: and except in the Kingdom of Tunis in afric, and Egypt, there are none such to be found in all the world, and by it, it appeareth, that all the fat of 
Flocks of wild sheep.  their bodies goeth into their tails. Among the Garamants their Sheep eat flesh and milk, and it is not to be forgotten which Aristotle, Dionysius, Afer, and Varro do write, namely, that all Sheep were once wild, and that the tame Sheep which now we have, are derived from those wild Sheep, as our tame Goats, from wild Goats: and therefore Varro saith, that in his days in Phrygia there were flocks of wild Sheep, whereof as out of afric, and the Region of the Gadites, there were annually brought to Rome both males and females, of strange and admirable colours, and that his great Uncle bought divers of them and made them tame: But it appeareth that these wild Sheep or Rams were Musmons, of which we shall discourse afterwards: For wild Sheep are greater than the tame Sheep, being swifter to run, stronger to fight, having more crooked and piked horns, and therefore many times fight with wild Boars and kill them.  
The Subus doth also appear to be a kind of wild Sheep, for after that Oppianus had discoursed 
Oppianus.  of the Sheep of Crect, he falleth to make mention of the Subus, which he saith is of a very bright yellow colour like the Sheep of Crect, but the wool thereof is not so rough, it hath two large horns upon the forehead, living both on the water and on the land, eating fish, which in admiration of it in the water gather about it, and are devoured, as we shall show afterwards in his due place. The Colus also spoken of before, and called Snake, seemeth to be of this kind, for it is in quantity betwixt a Sheep and a Hart. It hath no wool, and when it is hunted, the Hunters use neither Dogs nor other Beasts to take it, but terrify it with ringing of little bulls, at the sound whereof it runneth to and fro distracted, and so is taken: And thus much I thought good to express before the general nature of Sheep, of the divers and strange kinds in other Nations, that so the studious Reader may admire the wonderful works of God, as in all Beasts, so in this, to whom in holy Scripture he hath compared both his Son and his Saints: and for as much as their story to be mingled with the others, would have been exorbitant and far different from the common nature of vulgar Sheep, and so to have been mixed amongst them, might have confounded the Reader: It was much better in my opinion to express them all together, and so to proceed to the particular nature of vulgar Sheep.  
And first of all the description of their outward parts: the Sheep ought to be of a large body, 
The several parts of sheep.  that so their wool may be the more, which ought to be soft, deep, and rough, especially about the neck, shoulders, and belly, and those that were not so the ancient Grecians called Apoki, the Latins, Apise, that is, peild Sheep, for want of wool, which always they did reject as unprofitable for their flocks: for there is no better sign, as Pliny saith, of an acceptable breed of Sheep, Quam crurium brevitas, & ventris vestitus. The shortness of the legs, and a belly well clothed with Wool.  
The female to be admitted to the male after two years old. Till they are five year old they are accounted young, and after seven unprofitable for breed. In your choice of Sheep evermore take those which are rough with wool even to their eyes, without any bald place upon them, and those females which bear not at two year old utterly refuse, avoid likewise partly coloured or spotted Sheep, but choose them that have great eyes, large tails, and strong legs: let them be young also, and of breed, Nam melior est ea aetas, quam sequitur spes, quam ea quam sequitur mors, & probata est progenies, si agn●s solent procreare formosoes (saith Petrus Cresce.) that is, that age is better which hope followeth, then that which death followeth: and it is a good breed of Sheep which bringeth forth beautiful Lambs. And concerning their Wool, it is to be observed, that the soft wool is not always the best, except it be thick withal, for Hares have soft but thin wool, and in Sheep it ought to be contrary, and therefore the most fearful have the softest hair, the Sheep of Scythia in the cold Countries have soft wool, but in Sauromatia they have hard wool. Florentinus prescribeth, that the fine wool of a Sheep is not curled, but standeth upright, for he saith, that curled wool is easily corrupted or falsified.  
The head of the Sheep is very weak; and his brain not fat; the horns of the female are weak if they have any at all, for in many places they have none, like Hinds, and in England there are both males and females that want horns: And again the Rams of England have greater horns than any other Rams in the world, and sometimes they have four or six horns on their head, as hath been often seen. In afric their male-sheep or Rams are yeaned with horns, and also their females: and in Pontus neither males nor females have ever any horns.  
Their eyes ought to be great, and of a waterish colour, and all Beasts that want hands have their eyes standing far distant on their heads, especially Sheep, because they had need to look on both sides, and because they are of a simple and harmless disposition, as we shall show afterwards: for the little eye, such as is in Lions and Panthers, betoken craft and cruelty; but the great eye, simplicity and innocency. Their teeth stand in one continued row or bone, as in a Horse, but in the upper chap there are no foreteeth: the male having more teeth than the female.  
There be some that write, that Virgil calleth Sheep Biden●es, because they have but two teeth, but they do it ignorantly, for we may read in Servius, Nigidius and Nonius, that Boars are called Bidentes, and all Beasts of two years old, for they were first of all called Bidennes quasi Biennes, by inter position of the letter D. according to the other words, as we do not say reird, but redire; nor reamate, but redam●re; nor ●earguere, but redarguere; and so Bidennis, for Biennis; because sacrifices were wont to be made of Sheep when they were two years old. If ever it happen that a Sheep have but two teeth, it is held for a monster, and therefore a Sheep is called Ambidens, and Bidens, because he hath teeth both above and beneath. The belly of a Sheep is like the belly of a Beast that chews the cud. The milk proceedeth from the ventricle or maw. The stones hang down to the hinder-legs. The females have their udders betwixt their thighs, like to Goats and Cows: some of them have galls, according to the ordinary custom of nature, and some of them have none at all, for in Pontus where by reason they eat Wormwood they have no gall. Likewise in Gal●is: some we have showed have two galls, and the Scythian Sheep have galls at one time, and not at another, as Aelianus writeth, for he saith in the very cold Countries, when snow and winter covereth the earth, there Sheep have no galls, because they keep within doors, and use no change of meat, but in the Summer when they go abroad again to feed in the fields, they are replenished with galls.  
There is a Region in Asia called Sc●psis, wherein they say their Sheep have little or no milts. The reins of a Sheep are equal, and there is no Beast that hath them covered with fat like unto it. Sheep are also apt to grow exceeding fat, for in the year 1547. there was a fat Sheep given to the King of Fran●e in Pickardy, whereof the inward hoofs or cloves of his fore-feets were grown to be as long as eight fingers are broad, the tops whereof were recurved backward like the horns of a wild Goat. Concerning their tails we have spoken already, for the vulgar Sheep have hairy tails like Foxes and Wolves. And thus much shall suffice to have spoken of their several parts.  
In the next place we are to consider the food and diet of Sheep, and then their inclination, and 
The food of Sheep and institution of shepherds.  the utility that ariseth by them, and lastly the several diseases with their medicines and cures. It is therefore to be remembered, that the Ancients appointed shepherds to attend their flocks, and there was none of great account, but they were called Shepherds, or Neatheards, or Goatheards, that is Bucolici, Opiliones, and Aepoli, as we have showed already in the story of Goats: and the Gentiles do report, that the knowledge of feeding Oxen and Sheep came first of all from the Nymphs, who taught Aristeus in the Island of Co. The Grecians therefore call a shepherd Poiman, that is, a feeder, of Poimainein to feed; and the Poets also use Poimant●r for a shepherd, and the shepherd's Dogs, that keep the flock from the Wolf, Pominitay kunes, for the Sheep being not kept well, be overcome by the Wolveses, according to the saying of Virgil;  
Nam lupus insidias explorat ovilia circum,  
And Ovid likewise saith;  
Incustoditum captat ovile Lupus.  
The whole care therefore of the Shepherd must be, first for their food; secondly, for their fold; and thirdly, for their health, that so he may raise a profitable gain, either to himself or to him that oweth the Sheep. To begin with the food. Their diet doth not much differ from Goats, and yet they have some things peculiar which must now be expressed. It is good therefore, that their pastures and feeding places look towards the Sunsetting, and that they be not driven over far, or put to too much labour: for this cause the good shepherd may safely feed his Sheep late in the evening, but not suffer them to go early abroad in the morning. They eat all manner of herbs and plants, and sometimes kill them with their bitings, so as they never grow more. The best is to give them always green meat, and to feed them upon land fallowed or ploughed to be sown with corn: and although by feeding them in fat pastures they come to have a softer wool or hair, according to the nature of their food, yet because they are of a moist temperament, it is better to feed them upon the salt and short pasture: for by such a diet, they both better live in health, and also bear more precious wool.  
In dry pastures they are more healthy then in the fenny, and this is the cause why it is most wholesome for them to keep in ploughed grounds, wherein they meet with many sweet and pleasant herbs, or else in upland meadows, because all moisture breedeth in them rottenness: he must avoid the Woods and shadowy places, even as he doth the fens, for if the Sun come not upon the Sheep's food, it is as hurtful unto him as if he picked it out of the waters: and the shepherd must not think that there is any meat so grateful unto this cattle, but that use and continuance will make them to loathe it, wherefore he must provide this remedy, namely to give them salt oftentimes in the Summer when they retarn from feeding, and if he do but lay it in certain troughs in the folds, of their own accord they will lick thereof, and it will increase in them great appetite.  
In the Winter time when they are kept within doors, they must be fed with the softest hay, such as is cut down in the Autumn, for that which is riper is less nourishable to them: In some Countries they lay up for themselves especially green Ewe leaves, or Elm, three-leaved-grass, sowed-vines, and chaff or pease, when other things fail: where there are store of Vines, they gather their leaves for Sheep to eat thereof without all danger, and very greedily, and I may say as much of the Olive, both wild and planted, and divers such other plants, all which have more virtue in them to fat and raise your beast if they be aspersed with any salt humour: and for this cause the Sea-wormwood excelleth all other herbs or food to make fat Sheep. And Myndius writeth, that in Pontus the Sheep grow exceeding fat by the most bitter and vulgar Wormwood. Beans increase their milk, and also Three-leaved-grass, for that is most nourishable to the Ewes with young. And it is observed for the fault which in Latin is called Luxuria segetum, and in English rankness of corn, there is no better remedy then to turn in your Sheep in May when the ground is hard, if not before, for the Sheep loveth well to crop such stalks, and also the corn will thrive never the worse, for in some places they eat it down twice, and in the Country about Babylon thrice, by reason of the great fertility thereabouts, and if they should not do so, it would turn or run all into stalk and idle and unprofitable leaves. The same ecstasy is reported to follow Sheep when they have eaten Ering●a, that we have 
Pliny.  expressed also in the History of Goats, namely, that they all stand still, and have no power to go out of their pastures, till their Keeper come and take it out of their mouths. It is reported that they are much delighted with the herb called Laserpitium, which first purgeth them, and then do fat them exceedingly: It is therefore reported that in Cyrene, there hath been none of this found for many years, because the Publicans that hire the pastures are enemies to Sheep. For at the first eating thereof the Sheep will sleep, and the Goat will fall a neezing. In India, and especially in the Region of the Prasians, it raineth many times a dew like liquid Honey falling upon the herbs and grass of the earth: wherefore the shepherds lead their flocks unto those places, wherewithal their cattle are much delighted, and such as is the food they eat, such also is the taste of the milk they render; neither need they to mingle Honey with their Milk, as the Grecians are constrained to do, for the sweetness of that liquor saveth them of that charge. Such a kind of dew the Hebrews call Manna; the Grecians, Aeromelos, and Drosomelos; the Germans, Himmelhung; and in English Honey-dew; but if this be eaten upon the herbs in the month of May, it is very hurtful unto them. We have showed already, that in some parts of afric and Aethiopia, their Sheep eat flesh, and drink milk, and it is apparent by Philostratus, that when Apollonius traveled towards India, in the Region Pegades, inhabited by the Orite, they fed their Sheep with fishes, and so also they do among the 〈…〉 nian Indians, which do inhabit the Seacoasts: and this is as ordinary with them, as in Caria, to feed their Sheep with figs, because they want grass in that Country: and therefore the flesh of the Sheep doth taste of fish when it is eaten, even as the flesh of Sea-fouls. The people of that Country are called Ichthy●phagi, that is fish-eaters: Likewise the Sheep of Lydia and Macedonia, their Sheep grow fat with eating of fishes. Aenius also writeth of certain fishes about the bigness of Frogs which are given unto Sheep to be eaten. In Arabia in the Province of Aden, their Oxen, Camels, and Sheep, eat fishes 
Areanus.  after they be dried, for they care not for them when they be green: the like I might say of many other places, generally it must be the care of the shepherd to avoid all thorny and stony places for the feeding of his Sheep, according to the precept of Virgil;  
Si tibi lanicium curae, primum aspera sylva  
Lappaeque tribulique absint.—  
Because the same thing, as he writeth, maketh them bald, and oftentimes scratcheth their skin asunder, his words are these;  
Turpis oves tentat scabies—  
— cum tonsis illotus ad haesit  
Sudor, & hirsuti secuêrunt corpora vepres.  
Although a Sheep be never so sound, and not much subject to the Pestilence, yet must the shepherd regard to feed it in choice places: for the fat fields breed straight and tall Sheep, the hills and short pastures broad and square Sheep: the Woods and Mountain places, small and slender Sheep: but the best places of all are the ploughed grounds. Although Virgil prescribeth his shepherd to feed his flock in the morning, according to the manner of the Country wherein he lived, for the middle part of the day was over hot, and not fit for cattle to eat in: yet other Nations, (especially Germany and England and these Northern parts of the world) may not do so. The whole cunning of shepherds is excellently described, for the ordering of their Sheep in these verses following;  
Ergo omni studio glaciem, ven●osque nivales,  
Quo minus est illis curae m●rtalis egestas  
Avertes: victumque feres, & virgea laetus  
Pabula: nec to●a claudes foenilia bruma.  
Al vero Zephyr is cum laeta vocantibus aest is  
In saltus 
* Oves & capras.  utrumque gregem atque in pascua mittes.  
Luciferi primo cum sydere frigida rura  
Carpamus: dum mane novum, dum gramina canent:  
Et ros in tenera pecori gratissimus herba est.  
Ind, ubi quarta sitim coeli collegerit hora,  
Et cantu querulae rumpent arbusta cicadae:  
Ad puteos, aut alta greges ad stagna jub●to 
The descripa●on of a shepherd's care out of Virgil.   
Currentem illignis petare canalibus undam.  
Aestibus at mediis umbrosam exquirere vallem,  
Sicubi magna Jovis antiquo robore quercus  
Ingentes tendat ramos: aut sicubi nigrum  
Ilicibus cr●bris sacra nemus occubet umbra.  
Tum tenues dare rursus aquas: & pascere rursus  
Solis ad occasum, cum frigidus ae●a vesper  
Temperate: & saltus reficit jam roscida luna:  
Litioraque halcyonem resonant, & acanthida dumi.  
When they return from their feeding, the shepherd must regard that he put them not into the folds hot, and if the time of the year be over hot, let them not be driven to pastures a far off, but seed them in those which are near and adjacent to their folds: that so they may easily have recourse unto the shadow: they ought not also to be turned out clustering all together, but dispersed abroad by little and little, neither must they be milked while they are hot, until they be cold a little, so likewise in the morning, let them be milked so soon as day appeareth, and the little Lambs be turned out unto them which were shut from them. But if there appear upon the grass Spider's webs, or Cobwebs which bear up little drops of water, than they must not be suffered to feed in those places for fear of poisoning; and in times of heat and rain, drive them to the highest hills ●or pastures, which do most of all lie open to the winds, for there shall the cattle feed most temperately: They must avoid all sandy places, and in the month of April, May, June, and July, they must not be suffered to feed overmuch, but in October, September, and November, let them have their full, that so they may grow the stronger against the Winter time. The Romans had a special regard to choose some places for the Summering of their Sheep, and some place for their Wintering, for if they summered them in Apulia, they wintered them in Samnis; and therefore (Varro saith) the flocks of Apulia betimes in the morning in the Summer season are led forth to feeding, because the dewy grass of the morning is much better than that which is dry in the middle of the day, and about noon when the season groweth hot, they lead them to shadowy trees and rocks, until the cool air of the evening begin to return, at which time they drive them to their pasture again, and cause them to feed towards the Sunrising: for this is a general rule among the shepherds: Quod mane ad solis occasum, & vespers 〈◊〉 sous ●●tum▪ pascantur oves. That is, that in the morning they feed their Sheep towards the Sunsetting, and in the evening towards the Sunrising, and the reason of it is; Quia infirmissimum pecori caput, averso sole pasci cogendum. Because the head of Sheep is most weak, therefore it ought to be fed turned from the Sun. In the hot Countries a little before the Sunsetting they water their Sheep, and then lead them to their pasture again, for at that time the sweetness seemeth to be renewed in the grass, and this they do after the Autumnal aequinoctium. It is good to feed them in corn fields after harvest, and that for two causes: First, because they are exceedingly filled with such herbs as they find after the plough, and also they tread down the stubble, and dung the land, whereby it becometh more fruitful against the next year. There is nothing that maketh a Sheep grow more fat than drink; and therefore we read in holy Scripture how Jacob watered the Sheep, and the Daughters of Jethro their Sheep, at what time Moses came unto them, therefore it is best oftentimes to mingle their water with Salt, according to these verses;  
At cui lactis amer▪ cytisum lotosque frequentes,  
Ipse manu salsa● ferat praesepibus herbas.  
Hinc & amant fluvios magis, & magis ubera tendant,  
Et salis occultum referunt in lacte saporem.  
There be many that trouble themselves about this question; namely, for what cause the Sheep of 
The reason why the sheep of England do not drink.  England do never thirst, except they see the water▪ and then also seldom drink, and yet have no more Sheep in England, then are in any other Country of the world; insomuch that we think it a prodigious thing that Sheep should drink: but the true cause why our English Sheep drink not, is, for there is so much dew on the grass, that they need no other water▪ and therefore Aristotle was deceived, who thinketh that the Northern Sheep had more need of water then the Southern. In Spain those Sheep bear the best fleeces of wool that drink least. In the Island of Cephalene as we have showed in the story of the Goat▪ all their Cattle for want of water do draw in the cold air; but in the hotter Countries every day once at the least about nine or ten a clock in the morning they water their Sheep; and so great is the operation of drink in Sheep, that divers Authors do report wonders thereof, as Valerius Maximus, and Theoph●asius, who affirm that in Macedonia, when they will have their Sheep bring forth white Lambs, they lead them to the River Alia 〈…〉 on; and when they will have them to bring forth black Lambs, to the River Axius, as we have showed already. It is also reported that the River Scamander▪ doth make all the Sheep to be yellow that drink thereof: Likewise there are two Rivers in A●tandria which turn Sheep from black to white, and white to black, and the like I might add of the River Thrases, of the two Rivers of Beotia, all which things do not come to pass by miracle, but also by the power of nature, as may appear by the History of Jacob, when he served his father in law Laban.  
For after that he had covenanted with Laban, to receive for his stipend all the spotted Sheep, the Scripture saith in this manner: Then Jacob took rods of green Poplar, and of Hasel, and of the Chestnut tree, and peeled white strakes in them, and made the white appear in the rods. Then he put the rods which he had peeled into the gutters and watering troughs, when the Sheep came to drink, before the Sheep, and the Sheep were in heat before the rods, and afterwards brought forth young of party colour, and with small and great spots. And Jacob parted these Lambs, and turned the faces ●f the flick towards these particoloured Lambs, and all manner of black among the She●p of Laban, so he put his own flocks by themselves, and put them not with Laban's flock. And in every Ramming time of the stronger Sheep, Jacob laid the rods before the eyes of the Sheep in the gutters, that they might conceive before the rods, but when the Sheep were feeble he put them not in, and so the feebler were Laban's, and the stronger were jacob's. Upon this action of the Patriarch Jacob, it is clear by testimony of holy Scripture, that divers colours ●aid before Sheep at the time of their carnal copulation, do cause them to bring forth such colours, as they see with their eyes: for such is the force of a natural impression, as we read in stories, that fair women by the sight of Blackamoors, have conceived and brought forth black children, and on the contrary, black and deformed women have conceived fair and beautiful children; whereof there could be no other reason given in nature, but their only cogitation of and upon fair beautiful men, or black and deformed moors, at the time of their carnal copulation.  
So that I would not have it seem incredible to the wise and discreet Reader, to hear that the power of water should change the colour of Sheep: for it being once granted, that nature can bring forth divers coloured Lambs, being holpen by artificial means, I see no cause, but diversity of waters may wholly alter the colour of the elder, as well as whited sticks engender a colour in the younger: And thus much shall suffice to have spoken concerning the Summering of Sheep. For their Wintering I will say more when I come to entreat of their stabling or housing.  
Now than it followeth in the next place to discourse of copulation or procreation; for there are 
Of the copulation of Sheep.  divers good rules and necessary observations, whereby the skilful shepherd must be directed, and which he ought to observe for the better increase of his flock. First of all therefore it is clear, that Goats will engender at a year old, and sometime Sheep also follow that season, but there is a difference betwixt the Lambs so engendered, and the other that are begotten by the elder: therefore at two year old they may more safely be suffered to engender, and so continue till they be five year old, and all their Lambs be preserved for breeding; but after five year old their strength and natural virtue decreaseth, so that then neither the Dam nor the Lamb is worthy the nourishing, except for the knife, for that is born and bred of an old decayed substance, will also resemble the qualities of his sires.  
There be some that allow not the Lamb that is yeaned before the parents be four year old and so they give them four years to engender and breed, namely till they be eight year old, but after eight years, they utterly cast them off: and this opinion may have some good reason, according to the quality of the Region wherein they live, for the sooner they begin to bear young, the sooner they give over; and herein they differ not from Cows, who if they breed not till they be four year old may continue the longer, and for this cause I will express the testimony of Albertus, who writeth thus: Oves parere usque ad annum octavum possunt, & si bene curentur vel in undec 〈…〉 facultas pariendi protrahitur, quod tempus est tota fere vita, oves in quibusdam tamen terris marinis ubi sic●● & salsa habent pascua vivunt per viginti annos & pariunt. That is to say, Sheep may breed until they be eight year old, and if they be well kept until they be eleven, which time is for the most part the length of their days, although in some Countries upon the Sea coasts, they live till they be twenty year old, and all that time breed young ones, because they feed upon dry and salt pastures, and therefore Aristotle also saith, that they bring forth young ones all the time of their life.  
The time of their copulation, as Pliny and Varro write, is from May till about the middle of August, and their meaning is, for the Sheep of those hot Countries. For in England, and other places shepherds protract the time of their copulation, and keep the Rams and Ewes asunder till September, or October, because they would not have their Lambs to fall in the cold Winter season, but in the Spring and warm weather: and this is observed by the ancient shepherds, that if the 
Aristotle. Albertus.  strongest Sheep do first of all begin to engender and couple one with another, that it betokeneth a very happy and fortunate year to the flock but on the contrary, if the younger and weaker Sheep be first of all stirred up to lust, and the elder be backward and slow, it presageth a pestilent and rotten year.  
They which drink salt Water are more prone to copulation than others, and commonly at the 
Helps for the copulation of Sheep.  third or fourth time the female is filled by the male. There is a great similitude and likeness betwixt Sheep and Goats. First; for their copulation, because they couple together at the same time. Secondly, for the time they bear their young, which is five months, or a hundred and fifty days: also many times they bring forth twins like Goats, and the Rams must be always so admitted as the Lambs may fall in the Spring of the year, when all things grow sweet and green; and when all is performed, then must the males be separated from the females again, that so all the time they go with young, they may go quietly without harm.  
In their conception they are hindered if they be over fat, for it is with them as it is among Mares and Horses, some are barren by nature, and others by accident, as by overmuch leanness or overmuch fatness. Plutar●h maketh mention of an ancient custom among the Grecians, that they were wont to drive their Sheep to the habitation of Agenor, to be covered by his Rams: And I know not whether he relate it is a story, or as a Proverb to signify a fruitful and happy Ramming time I rather incline to the later, because he himself saith in the same place, that Agenor was a wise and skilful King, Master of many flocks, whose breed of Sheep was accounted the best of all that Nation, and therefore either they sent their females to be covered by his Rams, or else they signified a happy conjunction of the Rams and Ewes together. Pliny writeth, that if the right stone of a Ram be tied 
Means to make the Rams get males or females.  or bound fast when he leapeth upon an Ewe, he will engender a male, but if the left stone be tied▪ he will beget a female.  
Near the City Patrae there are two Rivers, one of them called Milichus and the other Charadrus, and the Cattle that drink of this water in the Spring time, do beget males, and therefore shepherds when they bring their Sheep and Goats to that River, they drive them to the farther side of the River, because they would have more females then males: for that virtue lieth in one of the sides, but their Kine they suffer to drink on that side, because among their herds the male is best for Bulls and Oxen serve them for sacrifice, and to till the earth, and therefore the male in that kind, but in all other the female is more acceptable.  
Both males and females are begotten as well by the virtues of waters, as by the virtue of the Rams, and likewise by the virtue of the wind: for when the North wind bloweth for the most part males are conceived, but when the South wind females: and therefore Aristotle saith: In admissu●ae t●mpore observare siccis diebus habitus septentrionales, ut contra ventum gregem pascamus, & cum spectans admittatur pecus, at si foe●inae generandae sunt, austrinos flatus captare, ut eadem ratione matrices ●●eantur. That is to say, In the Ramming time you must observe the blowing of the Northern wind in dry days, and not only seed the flock against the wind, but also cause the Ram to leap the Ewe with his face to the North: but if you would engender females, then must you in like manner observe the South wind. Unto this experiment do Palladius, Aelianus, and Columella agree, and these things are necessary to be observed about the engendering of Lambs.  
Now after that the Ewe is filled by the Ram, the diligent shepherd must have as great regard to keep her from abortment, or casting of her Lamb: therefore Aristotle saith, if presently after copulation there fall a shower, or if when they are great with young they eat walnuts, or Acorns, they will cast their Lambs: and likewise if in time of Thunder the Ewe with young be alone in the field, the claps of Thunder will cause abortment; and the remedy thereof, for the avoiding of that mischief, is prescribed by Pliny: Tonit●us (saith he) solitariis ovibus abortus inferunt, remedium est congregare 
Albertus.  eas ut coitu juventur, that is, to call them together in times of Thunder, is a remedy against abortment. Therefore he requireth of a skilful shepherd a voice or whissel intelligible to the Sheep, whereby to call them together, if they be scattered abroad feeding, at the first appearance and note of thunder. It is also reported, that there are certain veins under the tongue of a Ram, the colour whereof do presage or fore-shew, what will be the colour of the Lamb begotten by them: for if they be all white, or all black, or all party coloured, such also will be the colour of it that they engender.  
Ewes bring forth for the most part but one at a time, but sometimes two, sometimes three, and 
The yeaning of Lambs. Bathius.  sometimes four, the reason whereof is to be attributed either to the quality of the food whereof they eat, or else to the kind from which they are derived: For there be certain Sheep in the Orcadeses, which always bring forth two at one time, and many of them six. There are also Sheep in Magnetia, and afric, that bring forth twice in the year: And Aristotle in his wonders writeth, that the Sheep of Vmbria bring forth thrice in a year, and among the Illyrians there are Sheep and Goats, that bring forth twice in the year, two at a time, yea sometimes three, or four, or five, and that they nourish them all together, with their abundance of milk, and besides some of their milk is milked away from them. Egypt is so plentiful in grass, that their Sheep bring forth twice in a year, and are likewise twice lipped: so likewise in Mesopotamia, and in all moist and hot Countries.  
Many times times it falleth out, that the Ewe dyeth in the yeaning of her Lamb, and many times 
Albertus.  they bring forth monsters: so also do all other Beasts that are multipara: betwixt a Goat and a Ram, is a Musmon begotten, and betwixt a Goat-buck and an Ewe is the Beast Cinirus engendered; and among the Rhaetians many times there are mixed monsters brought forth, for in the hinder-parts they are Goats, and in the foreparts Sheep: for Rams when they grow strong, old and wanton; leap upon the female Goats, upon which they beget such monsters, but they die for the most part immediately after the yeaning.  
Sometimes wild Rams come to tame Sheep, and beget upon these Lambs, which in colour and wool do most of all resemble the father, but afterward when they bear young, their wool beginneth to be like to other vulgar Sheep: when the Ewe is ready to be delivered, she travaileth and laboureth like a Woman, and therefore if the shepherd have not in him some Midwife's skill, that in cases of extremity he may draw out the Lamb when the members stick cross in the matrix, or else if that be impossible, because it is dead in the dams belly, yet to cut it out without peril and danger to the Ewe, in such cases the Grecians call a shepherd Embruoulcos'.  
Having thus brought the Sheep to their delivery for the multiplication of kind, it than resteth 
Custody of Ewes and young Lambs and means to increase their milk.  to provide that the new born Lamb may be secured from Dogs, Wolveses, Foxes, Crows, Ravens, and all enemies to this innocent Beast, and also to provide that the Ewe may render to her young one sufficient food out of her udder; therefore they must be well and extraordinarily fed. We have showed already the use of Salt, and then also it is very profitable when the Ewe is newly delivered of her Lamb, for it will make her drink and eat more liberally. In the Winter time for the increase of their milk, in stead of green pastures, and such other things as we have expressed, it is requisite to give them corn, and especially plenty of Beans.  
For this cause some prescribe to be given unto their Sheep the herb Lanaria, which they affirm to be profitable to be given to increase milk; some the stone Galacites to be beaten to powder, and anointed upon the Ewes udder; and some prescribe to sprinkle water and salt upon them every morning in the house or field, before the Sun rising.  
But herein I leave every man to his own judgement, hoping it will not be offensive to any, to relate those things before expressed, and resting in opinion, that both the food that is received inwardly, and also the Ointments that are applied outwardly, will be sufficient means to procure abundance of milk in the Summer and Winter seasons.  
Now therefore it followeth to entreat likewise of the Wintering of Sheep, for as there is more 
Of the wintering and stabling of sheep.  cost to keep them in cold weather then in warm, so it doth require at our hands some discourse thereof. Then it behoveth you to provide for them warm folds and stables, whereof the Poet writeth in this manner:  
Incipiens, stabulis edico in mollibus herbam  
Carpere oveis, dum mox frondosa reducitur aestas:  
Et multa duram stipula filicumque maniplis  
Sternere subter humum; glacies ne frigida laedat  
Molle pecus scabiemque ferat, turpeisque podagras.  
Whereby it is evident that the cold Winters do beget in Sheep divers and many diseases, and for that cause it was the counsel of a wise and learned man, that our Sheep should not be turned out to feeding neither in cold or warm weather, until the frost were dissolved and thawed, from off the grass and earth.  
The Tarentine, Grecian, and Asian Sheep, were wont to be altogether kept in stables within doors, lying continually upon planks and boards bored through, that so their precious fleeces might be 
Palladius. Pet. Crescent.  the better safe-guarded from their own filth and urine; and three times in the year they let them out of their stables, to wash them and anoint them with Oil and Wine: and to save them free from Serpents, they burned in their stables, and under their cratches, Galbanum, Cedar-wood, Woman's hair, and Harts-horns: and of these Tarentine and Grecian Sheep, Columella writeth in this manner: It is in vain for any man to store himself with those Tarentine Sheep, for they ask as much or more attendance and costly food than their bodies are worth; for as all Beasts that bear wool are tender, and not able to endure any hardness; so among all Sheep, there are none so tender as the Tarentine or Grecian Sheep, and therefooe the Keeper of them must not look to have any playing days, nor times of negligence or sluggishness, and much less to regard his covetous mind, for they are cattle altogether impatient of cold, being seldom led abroad, and therefore the more at home to be fed by hand; and if by covetousness or negligence, one withdraw from them their ordinary food, he shall be penny wife, and pound foolish: that is, suffer a great loss in his cattle, for saving from them a little meat.  
Every one of them all the Winter long, were fed with three pints of Barley or Pease, or Beans three times a day, beside dried Ewe-leaves, or Vine leaves, or Hay late mown, or fitches', or chaff. Besides there cannot be any milk taken from the dams, for at the first yeaning there is no more than to serve the little or least Lambs, and after a few days, even while they smell and taste of their dams belly, they were to be killed for want of suck, that every Lamb which was to be preserved for breed might have two dams or Ewes to suck, and so the poor Ewe was forced to a double misery; first to lose her young one, and afterward to lend her paps and milk to a stranger. And moreover, they were forced to nourish more males then females, for that at two year old they were gelded, or killed, to sell their beautiful skins to the Merchant, for their wool was most precious, by reason that never or seldom they went abroad to the fields. Their custody in the house from Serpents and other annoyances, is thus described by the Poets:  
Disce & odoratam stabulis incendere cedrum  
Galbaneoque agitare graves nidore chelydros.  
Saepe sub immotis praesepibus, aut mala tactu  
Vipera delituit, coelumque exterrita fugit,  
Aut tecto assuetus coluber.—  
In consideration whereof, and of all the pains about the housing of these tender Sheep, the Poet teacheth the shepherd or Sheep-master to kill the Serpents, and dash out the brains of snakes, saying:  
— Cape saxa manu; cape robora pastor  
Tollentemque minas, & sibila colla tumentem  
Dejice.—  
Concerning the ancient forms of their Sheep-stables. I find this to be recorded by the ancients. 
The fashion of sheepcoats or stables.  First, they made them low and not of any high or lofty building, so stretching them out in length, and not in height, that it may be warm in the Winter time, for although there be no creature better clothed by nature then a Sheep, yet is there not any more impatient of cold, nor more apt to take harm thereby. It must not be over-broad, yet so as the Ewe and her Lamb may lie both together, and the breathing place not left open at the top of the house or the sides, for that will let in too much air, but at the door or porch of their entrance, and that very low, that so the fresh air may quickly and easily come to their low heads and bodies, and also their breath the better avoid out of the stable.  
They also had a care to cover all the floor with straw or dry boared boards, or some such other matter, whereby they might stand continually dry and warm, and also clean and sweet, to the end they might not be annoyed in their own stand; and therefore the floor was made shelving or falling low on the one side, or else of hurdles like baskets to let out their urine, for they often make water: and these were often changed, cleansed, and turned. In this stable there ought to be divisions or partitions wherein in time of necessity and sickness, they may easily abide alone and be parted from the residue, and feed without annoyance of one another, and especially that one may not ride another, and during the time of the Winter, they did not let their cattle drink above once a day.  
And these were the cures of the Ancients about their flocks of Sheep. For upon them they 
The manner how in old time they bought and sold sheep.  lived, they bought and sold, and herein also it is profitable to observe the ancient manner of their bargains about these creatures: for when a man came and bought Sheep, he made this protestation to the seller: Tanti sunt mihi emptae? To whom the seller answereth, sunt: Then the buyer draweth his money with these words; Sic illasce oves, qua de re agitur, sanas recte esse uti pe●●s ovillum, quod recte sanum est, extra luscam minam 1. ventre glabre, neque de pecore morboso esse, habereque recte licere: haec si recte fieri respondes? etc.  
First, the Buyer saith, shall I buy these Sheep for thus much money? and so draweth his money, to whom the Merchant or seller answereth, you shall: Then saith the chapman or buyer again to him, Do you promise to me then that these Sheep are as sound as Sheep should be, without fault of wind or limb, without blindeness, without deafness, without pield bellies, not coming out of any infected flock; and so as it shall be lawful for me to enjoy them without all men's contradiction, If these things be true, than I will strike up the bargain: and yet doth not the seller change the property of his sheep, nor lose his Lordship over them until the money be paid. And hereupon it cometh to pass that the buyer may condemn the seller, if the cattle be not so good as his bargain, or if he do not deliver them; even as the buyer is subject to the same judgement, if he do not deliver the price. And concerning shepherds, and custody of flocks I may add a word or two more: First of all for the number of the Sheep, how many may safely be kept in every flock.  
There is no need that I should give any rules about this business, for the Ancients were wont to 
The general discipline of shepherds.  set one shepherd over a hundred rough or course wooled Sheep, and two shepherds over a hundred fine woolled Sheep: the common flocks were seaventy, or fourscore, and the shepherd that followed them, was charged to be both vigilant and gentle, and therefore his discipline was: Duci propior esse quam domino, & in cogendis, recipiendisque ovibus, adclamatione, ac baculo minetur, nec unquam telum emittat, neque ab his longius recedat, nec aut recubet, aut concidat, na● nisi procedit, stare debet, quoniam grex quidem custodis officium sublimem celsissimamque oculorum, veluti speculam, desiderat, ut neque tardiores, & gravidas dum cunctantur, neque agiles & foetas dum procurrunt, separari à c●teris sinat, ne ●ur aut bestia hallucinantem pastorem decipiat, saith Collumella: He must rather be a guide unto them then a Lord or Master over them, and in driving them forward, or receiving them home after they have straggled, he must rather use his chiding voice, and shake his staff at them, than cast either stone or dart at them: neither must he go far from them at any time, nor sit down, but stand still, except when he driveth them, because the flock desireth the direction of their Keeper, and his eye like a lofty watchtower, that so he suffer not to be separated asunder, either the heavy Ewes great with young, because of their slow pace, nor yet the light and nimble ones which give suck, and are delivered of their young, which are apt to run away, lest that some ravening beast or thief deceive the loitering shepherd by taking away from him the hindmost or foremost. There may also be more in a flock of Sheep then in a flock of Goats, because the Goats are wanton, and so disperse themselves abroad, but the Sheep are meek and gentle, and for the most part keep round together: Yet it is better to make many flocks then one great one, for fear of the pestilence.  
In the story of the Dogs we have showed already, how necessary a shepherd's Dog is to the flock, to defend them both from Wolveses and Foxes, and therefore every shepherd must observe those rules there expressed, for the provision, choice, and institution of his Dog: and to conclude this discourse of the shepherd, when the Lambs are young he must not drive their dams far to pasture, but seed them near the Town, Village or House, and his second care must be to pick and cull out the aged and sick Sheep every year, and that in Autumn or Winter time, lest they die and infect their fellows, or lest that the whole flock do go to decay for want of renewing and substitution of others, and therefore he must still regard that when one is dead, he supply the place with one or two at the least, and if he chance to kill one at any time for the household, the counsel of Antiphanes is profitable to be followed; Illas tantum mactare debes oves ex quibus nullas amplius fructus, vel casei vel velleris, vellactis, vel agnorum perveniet. That is, to kill those Sheep from whom you can never expect any more profit by their Lambs, Milk, Cheese, or Fleeces.   

Of the diseases of Sheep, and their causes in general.  
IN the next place it is necessary for the wise and discreet shepherd to avoid all the means whereby 
Of the diseases of Sheep.  the health of his flock should be endangered, and those are either by reason of their meat and food that they eat, or else by reason of natural sicknesses arising through the corruption of blood, and the third way is by the biting of venomous beasts, as Serpents and Wolves, and such like; and a fourth way, scabs, Gouts, swellings, and such like outward diseases.   

Of venomous meats or herbs unto Sheep.  
THere is an herb which the Latins call Herba Sanguinaria, Pilosella, Numularia, and by the Germans and English called Fenugreek, and by the French because of the hurt it doth unto Sheep, they use this circumscription of it: L'herbe qui tue les brebis, The herb that destroyeth Sheep. It is called also Serpentine, because when Snakes and Adders are hurt therewith, they recover their wounds by eating thereof; when a Sheep hath eaten of this herb, the belly thereof swelleth abundantly, and is also drawn together, and the Sheep casteth out of his mouth a certain filthy spume or froth, which smelleth unsavourly, neither is the poor beast able to escape death, except presently he be let blood in the vein under his tail next to the rump, and also in the upper lip: yet is this herb wholesome to all other cattle except Sheep alone, wherefore the Shepherds must diligently avoid it. It is a little low herb, creeping upon the ground with two round leaves, not much unlike to Parsley, it hath no savour with it, or smelleth not at all, the flower of it is pale and smelleth strong, and the stalk not much unlike the flower. It groweth in moist places, and near Hedges and Woods.  
If in the Spring time Sheep do eat of the dew called the Honeydew, it is poison unto them, and they die thereof: Likewise canes in the Autumn do make their belly swell unto death, if they drink presently after they have eaten thereof, for that meat breaketh their guts asunder. The like may be said of Savine, Tamarisk, Rhododendron, or Rose-tree, and all kinds of Henbane.  
The female Pimpernel doth likewise destroy Sheep, except assoon as they have eaten of it, they meet with the herb called Ferus-oculus, Wilde-eye; but herein lieth a wonder, that whereas there are two kinds of this herb, a male and a female, they should earnestly desire a male, and eagerly avoid a female, seeing that both of them have the same taste in the palate of a man, for they taste like the raw roots of Beets.  
There is an herb in Normandy called Duna, not much unlike Rhubarb, or great Gentian, but narrower leaves, and standing upright, the nerve whereof in the middle is red, and it groweth about the waters, and therefore I conjecture it may be Water-sorrel, or Water-planton, whereof when Sheep have eaten, they fall into a disease called also Duna, for there is bred in their liver certain little black Worms or Leeches, growing in small bags or skins, being in length half a finger, and so much in breadth, wherewithal when the Beast is infected, it is uncurable; and therefore there is no remedy but to take from it the life: and that this is true, the Butchers themselves affirm, how many times they do find such little worms in the Sheep's liver, and they say, they come by drinking of Fenny or Marshy-water. And to conclude, there is a kind of Panic also, whereof when Sheep have eaten it destroyeth them, and there be other herbs which every common shepherd knoweth are hurtful unto Sheep; and the Beast itself, though in nature it be very simple, yet is wise enough to choose his own food, except the vehement necessity of famine and hunger causeth him to eat poisoned herbs.  
In cases when their bellies swell, or when they have worms in their belly which they have devoured with the Herbs they eat, than they pour into their bellies the urine of men, and because their bellies presently swell and are puffed out with wind, the shepherds cut off the tops of their ears, and make them bleed, and likewise beat their sides with their staff, and so most commonly they are recovered. If Sheep chance to drink in their heat, so as their grease be cooled in their belly, which Butchers do find many times to be true, than the shepherd must cut off half the Sheep's ear, and if it bleed the Beast shall be well, but if it bleed not, he must be killed and eaten, or else he will starve of his own accord. If at any time a Sheep chance to devour a leech, by pouring in Oil into his throat, he shall be safe from danger.   

Of the Colds of Sheep.  
SHeep are known to be subject to cold, not only by coughing after they have taken it, but also by their strength before they take it; for the shepherds do diligently observe, that when any frost or ice falleth upon a Sheep, if he endure it, and not shake it off, it is a great hazard but the same Sheep will die of cold, but if he shake it off, and not endure it, it is a sign of a strong, sound, and hea〈…〉 by constitution: Likewise for to know the health of their Sheep▪ they open their eyes, and if the veins appear red and small, they know they are sound, but if they appear white, or else red and full; they know they are weak, and will hardly live out Winter or cold Wether: also when they are taken in their hands, they press their back bone near the hips, and if it bend not they are sound and strong, but if they feel it bend under their hand, they hold them weak and feeble: Likewise if a man take them by the head or by the skin of the neck, if he follow him easily when he draweth him, it is a sign of weakness and imbecility, but if it doth strive, and follow with great difficulty, than it is a token of health and soundness.   

Of Scabs, and the causes of them.  
THe true original of Scabs is either as we have said already, leanness, or else cold, or wet, or 
The original cause of scabs.  wounds in the flesh by clipping, or to conclude, by the heat of the Beast in Summer not washed off, by thorns and prickings of bushes, or by sitting upon the dung of Mules, Horses, or Asses. Now when this first of all beginneth, it is easy for the shepherd to observe by these signs and tokens, for the tickling or itching humour, lying betwixt the skin and the flesh, causeth the poor Sheep either to bite the place with his teeth, or to scratch it with his horn, or to rub it upon a tree or wall, or if he can do none of these, stamp hard upon the ground with his fore-feets, for which it is good presently to separate the Sheep so affected from the flock. The description and cure whereof is thus expressed by Virgil:  
Turpis 〈…〉 s tentat scabies, ubi frigidus imber  
Altius ad vivum p●rsedit, & horrida cano  
Brumagelu: vel cum tonsis illotus adhaesit  
Sudor, & hirfuti secuerunt corpora vepres.  
Dulcibus idcirco fluviis pecus omne magistri  
Perfundunt, udisque aries ingurgite villis  
Mersatur, missusque secundo defluit anmi.  
Aut tonsum tristi contingunt corpus amurca;  
Et spumas miscent argenti, vivaque sulphura,  
Idaeasque pices, & pingues unguine ceras,  
Scillamque helleborosque graves nigrumque bitumen.  
Non tamenulla magis praesens fortuna laborum est,  
Quam si quis ferro potuit rescindere summum  
Vlceris os▪ alitur vitium, vivitque tegendo,  
Dum medicas adhibere manus ad vulnera pastor  
Abnegat.—  
which may be Englished in this manner: When the poor Sheep through wet showers, cold Winter, Summers' sweat, or pricking of thorns, doth incur the filthy disease of scabs, than it concerneth his master to wash him in sweet Rivers over head and ears, yea to cast him in to swim for his own life, or else to anoint his body after it is clipped with the spume or froth of Oil, and of Silver with Brimstone, and soft Ideon Pitch, with Wax, Hellebore, Black-earth, or the flesh of Shrimps; or if it be possible to cut off the top of the wound with a knife.   

Of the Scabs of Sheep, the first remedy.  
THis disease the French men call Letac, and of all other it is one of the most contagious, for our English proverb justifieth, one scabbed Sheep infecteth a whole flock, and Textor writeth thus of it; Oves frequentius quam ullum aliud animal infestantur scabit, quam facit macies, ut maciem inopia cibi, huic morbo nist occurratur unica totum pecus coinquinabit, nam oves contagione vexantur. That is to say, Sheep are more oftentimes infected with scabs then any other creature, whereinto they fall through leanness, as they fall into leanness through want of food; and therefore if a remedy be not provided for this evil, one of them infected will defile all the residue, for Sheep are subject to contagion: for remedy whereof in France they use this medicine: First of all they shear the Sheep, and then they mingle together the pure froth of Oil and water, wherein Hops have been sod, and the lees of the best Wine, and so let it soak in two or three days together: afterwards they wash them in Sea water, and for want of Sea water in salt water: and this medicine is approved, whereby both scabs and tikes are removed from the Sheep, and also the wool groweth afterwards better than ever it did before; but it is better if a man can cure them without shearing then by shearing, as Varro writeth; and furthermore to wash Sheep oftentimes with this medicine, doth preserve them from scabs before they be infected: and others add unto this medicine little sticks of Cypress-wood soaked in water, and so wash them therewith; some again make another medicine of Sulphur or Brimstone, Cypress, white Lead and Butter, mingled all together, and so anoint their Sheep therewith. Some again take earth which is as soft as dirt, being so softened with the stale of an Ass, but evermore they shave the scabbed place first of all, and wash it with cold or stale urine, and generally in Arabia they were never wont to use other medicine than the gum of Cedar, wherewithal they purged away by Ointment all scabs from Sheep, Camels, and Elephants: but to conclude, there is no better medicine for this evil than Urine, Brimstone and Oil, as Diophones writeth.   

Another medicine for the Scabs.  
TAke the lees of Wine, the froth of Oil, white Hellebore mingled with the liquor of sod Hops, also the juice of green Hemlock, which is expressed out of the stalk before it hath seed, after it is cut down and out into an earthen vessel with any other liquor mingled, with scorched salt, so the mouth of the vessel being made up close, set it in a dunghill a whole year together, that so it may be concocted with the vapour of the dung, then take it forth, and when you will use it, warm it, first of all scraping the ulcerous or scabbed part with an Oyster shell, or else with a sharp pumice stone, until it be ready to bleed, and so anoint it therewith.   

Another medicine of the same.  
TAke the froth of Oil sod away to two parts, I mean three parts into two, put thereinto the stale urine of a man, which hath been heated by casting into it hot burning Oyster-shels, and mingle a like quantity of the juice of Hemlock, then beat an earthen pot to powder, and infuse a pint of liquid Pitch and a pint of fried or scorched salt, all which being preserved together, do cure the scabs of Sheep so often as they are used.   

Another medicine.  
ADrink being made of the juice of Hops, and the herb Chameleon, and given unto them cureth them. Likewise the same being sod with the roots of black Chameleon, and anointed warm upon the place, according to Dioscorides, have the same operation. Likewise Pliny writeth, that the scabs of Sheep may be cured by salt water alone, either taken out of the Sea, or made by art, and forasmuch as there is great danger in the decoction thereof, lest that the water overcome the salt, or the Salt overcome the water, he prescribeth a mean how to know it, namely the equal and just temperament thereof, for (saith he) if it will bear up an Egg than it is well tempered, so that the Egg will swim and not sink, which you shall find by addition of equal and just quantity of water and Salt, that is, two pints of water, a pint of Salt, and so less to less, and more to more. But if there be any bunch or great scab which covereth any part of the skin, then open the scab and bunch, and pour into it liquid pitch and scorched salt: and thus much for the disease of the scabs.   

Of the Holyfire which the Shepherds call the Pox, or the Blisters, or Saint Anthony's fire.  
THis evil is uncurable, for it neither admitteth medicine nor resecation by knife, and therefore whensoever a Beast is infected therewith, it ought presently to be separated from the residue of the flock, for there is nothing that spreadeth itself more speedily: whensoever you adventure to apply any thing unto it, it presently waxeth angry, and perplexeth the whole body except it be the milk of Goats, and yet my Author speaketh thus of it: Quod infusum tantum velet, ut blandiatur, igneam saevitiam, differens magis occisionem gregis, quam prohibens. That is, It seemeth to close with raging fire, as it were to flatter it a little, rather deferring the death of the Beast, then doing away the disease. It is therefore prescribed by the most memorable Author of all the Egyptians, that men do oftentimes look upon the backs of their Sheep to see the beginning of this sickness, and when they find a Sheep affected herewith, they dig a ditch or hole fit for him at the entering in of the Sheep-coat or stable, wherein they put the Sheep alive with his face upward, and back downward, and cause all the residue of the flock to come and piss upon him, by which action it hath been often found (as Columella writeth) that this evil hath been driven away, and by no other means.   

Of the Warts, and Cratches of Sheep.  
THis disease called by the vulgar shepherds the Hedgehog, and it doth annoy the Sheep two manner of ways; First, when some galling or matter ariseth upon the paring of the hoof, or else a bunch arise in the same place having hair growing in the middle like the hair of a Dog, and under that a little worm, the worm is best drawn out with a knife, by cutting the top of the wound, wherein must be used great wariness and circumspect●ion, because if the worm be cut asunder in the wound, there issueth out of her such a venomous pustulate matter, that poisoneth the wound, and then there is no remedy but the foot must be cut off. But the wound being opened, and the worm taken out alive, presently with a Wax-candle you must melt into it hot burning suet, and if there be no bunch but only scabs, take Alum, liquid Pitch, Brimstone, and Vinegar, mingled all together, and apply it unto the wound, or else take a young pomegranate before the grains grow in it, and bake it with Alum, casting upon it Vinegar, sharp Wine, and the rust of Iron fried all together.   

Of the Falling-sickness.  
IT cometh to pass sometimes that Sheep are infected with the Falling-sickness, but the cure hereof can never be known, nor yet the sickness well till the beast be dead, and then (as Hypocrates writeth) by opening of the brain it will evidently appear, by the over great moistness thereof.   

Of the pains in the Eyes.  
IT is reported by Theophrastus and Pliny, that for clouds and other pains in the Eye of a Sheep, horned-poppy and Chamaelia are very wholesome.   

Of Phlegm in Sheep.  
FOr the Remedy of this Disease, take Penyroyal, Marjoram, or wild Nep made up together in wool, and thrust into the Nose of the Sheep, there turned round until the Beast begin to sneeze, also a stalk of black Hellebor boared through the ear of the Sheep, and there tied fast for the space of four and twenty hours, and then taken out at the same time of the day that it was put in, by Pliny and Columella is affirmed to be an excellent remedy against the Phlegm.   

Of the swelling in the Jaws.  
THere is sometimes an inflammation or swelling in the Jaws of Sheep, which the Latins call Tonsillae, coming by reason of a great flux of humours from the head unto that place, which may be cured two manner of ways, first, by incision or opening the skin where the bunch lieth, whereby all the watery tumours are evacuated, and the Beast cured; or else if through the coldness of the weather or some other accident you list not to cut the skin, then anoint it with liquid Pitch, prepared in such manner as is before expressed for the Scabs, by operation whereof, it will be dissolved and dispersed: When this evil ariseth in the beginning of the Spring, many times it is cured without all remedy, because the Beast for the greediness of the sweet grass stoopeth down her head, and stretcheth her neck, by which the straining and soreness of her jaws and throat departeth, and this sickness in a sheep is like the King's-evil in a man. There be some that cure it by putting salt among the meat of these Beasts, or by Juniper berries, and Harts-tongue leaves beaten to powder.   

For the Cough, and pain in the Lungs.  
Shepherd's for these diseases do take the powder of the root of Foal-foot, and mingle it with Salt, so give it unto the Sheep to lick, whereby they are persuaded, that the Lungs of the Beast are much comforted and strengthened, and furthermore against the Cough, they take blanched Almonds, and beat them to powder, and so tempering in them two or three cups of Wine, do infuse it in at the Sheep's Nostrils, and likewise Vervine which is called a kind of Germander, but falsely, because it hath no good smell, is given by shepherds at this day unto their Sheep against the Cough.   

Of sighing and shortness of breath.  
FOr Sheep that are affected with much sighing, they use to boar a hole with an Iron through their ears, and remove the Sheep out of the place where they feed to some other place, and if it come from the sickness of the Lungs, than the herb called Lungwort or Creswort, is the most present remedy in the World: If the root thereof be drunk in water, or a piece thereof tied under the Sheep's tongue, or (as Celsus saith) give unto it as much Vinegar as the Beast can endue, or half a point of a Man's stale urine warmed at the fire, and infused into the Nostril with a little horn, this also is a remedy against Phlegm in the Summer time.   

Of the loathing of Sheep, and increasing of their stomach.  
IF at any time the Sheep forsake his meat, then take his tail and pull off from it all the Wool▪ afterwards bind it as hard as ever you can, and so he will fall hard to his meat again: and Pliny affirmeth, that the same part of his tail which is beneath the knot will die after such binding, and never have any sense in it again.   

Of the Fluxes of Sheep, and looseness of the belly.  
FOr this disease the Shepherds take no other thing but the herb Tormentilla, or Set-foyl, wherewithal they stop all manner of laxes, but if they cannot get the same herb, than they take salt and give it unto them; and so having increased their thirst, they give unto them black Wine, whereby they are cured.   

Of the milt of Sheep.  
IN April and May, through the abundance of thick gross blood, the Milt of Sheep is stopped and filled, than the Shepherds will take two of their fingers, and thrust them within the Nostrils of the Sheep, there rubbing them until they make them bleed, and so draw from them as much blood as they can.   

Of the sickness of the Spleen.  
FOrasmuch as a Horse, a Man and a Sheep, are troubled with the same diseases, they are also to be cured with the same remedies, and therefore Spleen-wort given unto Sheep, as to a Man and a Horse (as we have already expressed) is the best remedy for this Malady.   

Of the Fevers of Sheep.  
SOmetimes a shaking rage through an incensed and unnatural heat of the blood in the Sheep begeteth in him a Fever, the best remedy whereof is to let him blood, according to these Verses;  
Quinetiam ima dolor babantum lapsus ad ●ssa,  
Cum furit, atque artus depascitur arida febris:  
Profuit incensos aestus avertere: & inter  
Ima ferire pedis salientem sanguine venam,  
Quam procul aut molli succedere saepius umbrae  
Videris, aut summas carpentem ignavius herbas,  
Extremamque sequi, aut medio procumbere ca 〈…〉 po  
Pascentem, & serae solam decedere nocti.  
Continuo ferro culpam compesce: priusquam  
Dira per incautum serpat contagiovulgus.  
In which Verses the Poet defineth the signs of this disease and the cure. The signs he saith are solitariness, and a careless feeding, or biting off the top of his meat, following always the hindmost of the flock, and lying down in the middle of the field, when others be a feeding, also lying alone in the night time, and therefore he wisheth tolet them blood under the pastern or ankle bone of their foot, but by often experiment it hath been proved, that to let them blood under the eyes or upon the ears, is as available as in the legs; but concerning the Fever we will say more in the discourse of the Lambs.   

Of the Pestilence or Rottenness of Sheep.  
THis sickness first of all cometh unto Sheep out of the earth, either by some earthquak, or else by some other Pestilent humour corrupting the vital spirit: for Seneca writeth, that after the City Pompeii in Campania was overthrown by an Earthquak in the Winter time, there followed a Pestilence which destroyed six hundred Sheep about that City in short time after, and this he saith did not happen through any natural fear in them, but rather through the corruption of water and air which lieth in the upper face of the earth, and which by the trembling of the earth is forced out, poisoning first of all the Beasts because their heads are downward and feed upon the earth; and this also will poison men if it were not suppressed and overcome by a multitude of good air which is above the earth. It were endless to describe all the evils that come by this disease, how some consume away by crying and mourning, filling both fields and hills with their lamentations, leaving nothing behind them, no not their skins or bowels for the use of Man: For the cure whereof, First change the place of their feeding, so that if they were infected in the woods or in a cold place, drive them to the hills or to sunny warm fields; and so on the contrary, if in warm places and clement air, then drive them to more turbulent and cold pastures: remove and change them often, but yet force them gently, weighing their sick and feeble estate, neither suffering them to die through laziness and idleness, nor yet to be oppressed through overmuch labour. When you have brought them to the place where you would have them, there divide them asunder, not permitting above two or three together, for the disease is not so powerful in a few as in a multitude; and be well assured that this removing of the air and feeding is the best Physic. Some do prescribe three leaved grass, the hardest roots of Reeds, sand of the Mountain, and such other Herbs for the remedy of this; but herein I can promise nothing certain, only the Shepherd ought oftentimes to give this unto his Sheep when they are sound. I will conclude therefore this discourse of the Pestilence with the description of Virgil;  
Balatu pecorum, & crebris mugitibus amnes,  
Arentesque sonant ripae c●llesque●upini,  
Jamque catervatim dat stragem: atque aggerat ipsis  
In stabulis, turpi dilapsa cadavera tabo,  
Donec humo tegere, ac foveis abscondere discunt,  
Nam neque erat coriis usus, nec viscera quisquam  
Aut undis adolere potest, aut vincere flamma.  
Nec tondere quidem morbo, illuvieque peresa  
Vellera, nec telas possunt attingere putres.  
Verum etiam invisos si qu〈…〉 tentarat amictus,  
Ardentes papulae, atque immundus olentia sudor  
Membra sequebatur: nec longo deinde morante  
Tempore, contactos artus sacer ignis edebat.  
It is reported by John S●owe, that in the third year of Edward the first, and in Anno 1275. there was a rich man of France, that brought a Sheep out of Spain (that was as great as a Calf of two year old) into Northumberland, and that the same Sheep fell rotten, or to be infected with the Pestilence, which afterward infected almost all the Sheep of England: and before that time the Pestilence or rottenness was not known in England, but than it took such hold, and wrought such effects, as it never was clear since, and that first Pestilence gave good occasion to be remembered, for it continued for twenty and six years together. And thus much for this disease of the Pestilence caused in England for the most part in moist and wet years.   

Of Lice and Tikes.  
IF either Lice or Tikes do molest Sheep, take the root of a Maple tree, beat the same into powder, and seethe it in water, afterwards clip off the wool from the back of the Sheep, and pour the said water upon the back, until it hath compassed the whole body: some use for this purpose the root of Mandragoras, and some the roots of Cypress, and I find by good Authors, that all of them are equivalent to rid the Sheep from these annoyances: To conclude therefore the discourse of Sheep's diseases, it is good to plant near the Sheepcoats, and pastures of Sheep, the herb Alysson, or wild Gallow-grasse, for it is very wholesome for Goats, and Sheep; likewise the flowers of wormwood dried and beaten to powder given unto Sheep with Salt, doth assuage all inward diseases and pains, and also purge them throughly.  
The juice of Centory is very profitable for the inward diseases of Sheep, and likewise the flowers of Ivy▪ the Hoom tree hath four kinds of fruit, two proper, the Nut, and the Grain; two improper, the Line, and Hiphear, this Hiphear is very profitable for Sheep, and it is nothing else but a confection made out of the barks of the Hoom tree: the word itself is an Arcadian word, signifying no other thing then viscus and stelis. Sheep also delight in the branches of Maidenhair, and generally the Wool of Sheep burned to powder and given them to drink, is very profitable for all their inward diseases. And thus much shall suffice to have spoken of the several infirmities and sicknesses of Sheep, which I desire the English Reader to take in good part, wondering very much at the manifold wits, and stirring pens of these days, wherein I think our times may be compared to the most flourishing times that ever were since the world's beginning; yet none have adventured to apply their times and wits for the explication of the several sicknesses of Sheep and Cattle.  
I know there are many Noblemen, Knights and Gentlemen of the Land, and those also which are very learned, that are great masters of Sheep and Cattle, and I may say of them as the Prophet David saith: Their Oxen are strong to labour, and their Sheep bringeth forth thousands and ten thousands in their fields: Whereby they are greatly enriched, and yet not one of them have had so much commiseration, either towards the poor Cattle, in whose garments they are warmed, or Charity to the World▪  
For the better direction to maintain the health of these creatures, as to publish any thing in writing for the benefit of Adam's children, but such knowledge must rest in the breasts of silly Shepherds; and for the masters, either they know nothing, or else in strange visitation and mortality of their Cattle, they ascribe that to Witchcraft and the Devil, which is peculiar to the work of nature.  
Horses, Dogs, and almost every creature, have gotten favour in gentlemen's wits, to have their natures described, but the silly Sheep better every way than they, and more necessary for life, could never attain such kindness, as once to get one page written or indicted for the safeguard of their natures. I do therefore by these presents from my soul and spirit, invite all Gentlemen and men of learning, not only to give their minds to know the defects of this beast, but also to invent the best remedies that nature can afford, for it is a token of highest mercy unto brute beasts to feed them when they are hungry, and to recover them when they are sick.  
Columella and Varro two great Roman, and such as had attained to some of the greatest place of the Commonwealth, being men of excellent wits and capacity, yet had their names been forgotten and they never remembered, if they had not written of rustic and country matters, and it is no little honour unto them to have left that behind them in Print, or writing, which themselves had observed from following the Plough. Therefore it shall be no disgrace for any man of what worth soever to bestow his wits upon the Sheep for certainly it is no less worthy of his wit, than it is of his teeth and how necessary it is for the nourishment of man, we all know to this day, and besides there is nothing that so magnifyeth our English Nation as the price of our Wool in all the kingdoms of the World. But what account the ancients made of Sheep, I will now tell you; for their greatest men both Kings and Lords were Shepherds, and therefore you which succeed in their places shall bestow much less labour in writing of Sheep than they did in keeping: with the picture of a Sheep they stamped their ancient money, and it is reported of Mandrabulus, that having found a great treasure in the earth, in token of his blind thankfulness to God, did dedicated three pictures of Sheep to Juno, one of Gold, another of Silver, and a third of Brass; and besides the ancient Romans made the penalties of the laws to be Oxen and Sheep, and no Man might name an Ox until he had named a Sheep.  
Among the Troglodytes they had their Wives common, yet their Tyrants had laws to keep their wives to themselves, and they thought it a great penalty for the Adultery of their wife, if the Adulterer paid them a Sheep.  
The Poets have a pretty fiction, that Endymion the Son of Mercury fell in love with the Moon, who despised him, and that therefore he went and kept Sheep; afterward the Moon fell in love with his white Sheep, and desired some of them, promising to grant his request, if he would gratify her choice: whereupon the wiseman (as Probus writeth) divided his flock into two parts, the whiter on the one side which had the courser Wool, and the blacker on the other side which had the finer Wool, so the Moon chose the white ones and granted him her love, whereupon Virgil thus writeth;  
Pan munere niveo lunae captum te Luna fefellit.  
It may appear also in what great regard Sheep were in ancient time, for that their Priests made holy Water and sacrifices for their sanctification, whereof I find these relations in Gyraldus, Virgil, and others. At the lustration of Sheep there was another manner of sanctifying then at other times, for the Shepherd rose betimes in the morning, and sprinkled his Sheep all over with Water, making a perfume round about the fold, with Sulphur, Sav 〈…〉 e, Laurel, Wine and fire, singing holy verses, and making sacrifice to the God Pan, for they did believe that by this lustration the health of their Sheep was procured, and all consuming diseases driven away.  
It is reported that when Sheep of strange colours were sprinkled with this water▪ signified great happiness to the Princes of the people, and they were gifts for the Emperor, whereupon Virgil made these Verses;  
Ipse sed in pratis aries jam suave rubenti  
Muric●, jam cr●ceo mutabit vellena luto.  
When men went to receive answers of the Oracles, they slept all night in the skins of Sheep. There was a Noble sacrifice among the Pagans called Hecatomb, wherein were sacrificed at one time a hundred Sheep at a hundred several Altars.  
It is reported of King Josias, that he sacrificed at one time twelve hundred Oxen and eight and thirty hundred Sheep; so great was the dignity of this Beast, that God himself placed in the death thereof one part of his worship: and whereas it was lawful among the Heathens to make their sacrifices of Sheep, Goats, Swine, Oxen, Hens, and Geese, they made reckoning that the Lamb and the Kid was best of all, for that God was not pleased with the quantity, but with the quality of the sacrifice. The ancient Egyptians for the honour of Sheep, did neither eat nor sacrifice them, and therefore we read in holy Scripture, that the Israelites were an abomination to the Egyptians, because they both killed, and sacrificed Sheep as all Divines have declared.  
There is a noble story of Clitus who when he sacrificed at the Altar, was called away by King Alexander, and therefore he left his sacrifices and went to the King, but three of the Sheep that were appointed to be offered did follow after him, even into the King's presence, whereat Alexander did very much wonder (and that not without cause) for he called together all the Wisemen and soothsayers to know what that prodigy did foreshow, whereunto they generally answered that it did foreshow some fearful events to Clitus, for as much as the Sheep which by appointment were dead, that is, ready to die, did follow him into the presence of the King, in token that he could never avoid a violent death: and so afterwards it came to pass; for Alexander being displeased with him, because (as it is said) he had railed on him in his drunkenness, after the sacrifice commanded him to be slain, and thus we see how divine things may be collected from the natures of Sheep. These things are reported by Plutarch and Pausanias.  
Another note of the dignity of Sheep, may be collected from the custom of the Lacedæmonians: When they went to the wars they drove their Goats and their Sheep b●fore them, to the intent that before they joined battle they might make sacrifice to their Gods: the Goats were appointed to lead the way for the Sheep, for they were drove foremost, and therefore they were called 〈◊〉, and on a time this miraculous event fell out, for the wolves set upon the flocks, and yet contrary to their ravening nature, they spared the Sheep, and destroyed the Goats, which notable fact is worthy to be recorded, because that God by such an example among the Heathen Pagans, did demonstrate his love unto the good in sparing the Sheep, and his hatred unto the wicked in destroying the Goats, and therefore he reserved the Sheep to his own Altar:  
Idibus alba Jovi, grandior agna cadit,  
So saith Obid.  
Ngram hiemi pecudem, zephyris foelicibus albam,  
So saith Virgil.  
And again,  
— Huc castus Hibilla  
Nig●●●um multo pecudumte sanguine ducet.  
To Jupiter and to the Sun, they were wont to sacrifice white Sheep or Lambs, but to Pluto and to the Earth, they sacrificed black Sheep or Lambs, in token of deadness: Therefore Tibullus writeth;  
Interea nigras pecudes promittite Diti.  
And Virgil saith;  
Duc nigras pecudes, ea prima piacula sunto.  
When the Greoians sent their spies to the tents of the Trojans, to discover what order, strength, and discipline they observed: Nestor and the ancients of Greece vowed unto the Gods for every one of the Captains a several gift, that was, O 〈…〉 melainan, thelen hyporrenon; that is, a black Sheep great with young the reason whereof is given by the Scholiast, they vowed (saith he) a black Sheep, because the spies went in the night time, blackness being an emblem of darkness, and a Sheep great with young because of good fortune, for they sped well in Troy. In Apollonia there were certain Sheep that were dedicated to the Sun, and in the day time they fed near the river in the best pasture, being lodged every night in a goodly spacious cave near the City, over whom the greatest men both for wealth, strength, and wit were appointed every night to watch by turns for their better safeguard: and the reason of this custody, and the great account made of these Sheep, was for that the Oracle had commanded the Apollonians to do so unto them, and make much of them: Afterwards Evenius a noble man among them keeping watch according to his turn, fell asleep, so that 
Coelius. Herodotus.  threescore of the said Sheep were killed by Wolves; which thing came in question among the common Magistrates to know the reason of that fact, and how it came to pass, whether by negligence or by some other violent incursion: Evenius being no ways able to defend it, was condemned to have both his eyes put out, that so he might be judged never more worthy to see the light with those eyes, which would not wake over their charge, but wink and sleep when they should have been open. And to conclude, I will but add this one thing more, that whereas the Egyptians worshipped the Sheep for a god, God permitted the same unto the Jews to be eaten among common and vulgar meats, and also to be burned at the Altar for sacrifice; and whereas the said Egyptians did not only eat but sacrifice swine's flesh, God himself did forbid his people that they should never eat or taste of Swine's flesh as an abominable thing: by which he signifieth how contrary the precepts of men are to his own laws, for that which he forbiddeth, they allow; and that which they allow, he forbiddeth; and therefore how far the people of God ought to be from superstition, and from the traditions of men, is most manifest by this comparison, for that was never sanctified that came not into the Temple, and that was never lawful which was not approved by God: and those things which in his law have greatest appearance of cruelty, yet are they more just and equal then the most indifferent inventions of men, which seem to be stuffed but with mercy, and gilded over with compassion.  
And these things most worthy Readers, I have thought good to express in this place for the dignity and honourable account which the greatest men of the world in former times have made of Sheep, and thereby I would incite and stir you up, if it were but one noble spirited learned man, which is furnished with wit, means, and opportunity, to dive and pierce into the secrets of English Sheep, and Shepherds, and to manifest unto the world, the best and most approved means and medicines, for the propulsing and driving away of all manner of diseases from those innocent profitable beasts, and for their conservation in all manner of health and welfare.  
I am sorry that our times are so far poisoned with Covetousness, that there is no regard of God, man, or beast, but only for profit and commodity: for as for the service of God, we see that the common devotion of men, and practise of their Religion, is founded upon a mere hope that therefore God will better prosper them in worldly affairs, and if it were not for the reward in this world, the professors of Religion would not be half so many as now they are; and that is true in them which the Devil slanderously objected to Job, namely, that they do not serve God for nothing, and they had rather with Dives have the Devil's favour in rich garments and delicate fare, then with Lazarus with misery and contempt, enjoy the favour of God, and to set up their hopes for an other world. As for Men, we see that the Son loveth his Father but for patrimony, and that one man maketh much of another, for hope to receive benefit and recompense by them; and therefore it is no marvel if the silly beasts have obtained so little mercy, as to be loved, not because they are Gods creatures, but for that they are profitable and serviceable for the necessities of men: for this cause you nourish them, and not like the Apollonians aforesaid for the Oracles sake, but for their steeces and their flesh. Therefore if you have any compassion, learn how to help their miseries, and publish them to the world for the general benefit; for he cannot be good which is not merciful unto a beast, and that mercy doth easily die which groweth but in one heart of one mortal man.  
There were a company of people in Egypt called Lycopolitae, who worshipped a Wolf for a God, and therefore they alone among all the Egyptians did eat Sheep, because the Wolf did eat them; even so I can make no better reckoning of those men that nourish Sheep for their profit only, than I do of the Lycopolitaes, which worshipped a Wolf, for such men have no other God but their belly, and therefore I trust these reasons shall persuade some one or other to write a larger discourse of our English Sheep.  
Now in the next place we are to discourse of the utilities that cometh by Sheep, for as it is the 
Of the several commodity & utility coming by Sheep, and first of their flesh.  meekest of all other Beasts, so as the reward of meekness, there is no part of him but is profitable to man: his flesh, blood, and milk is profitable for meat, his skin and wool both together and a sunder for garments, his guts and entrails for music, his horns and hoofs for perfuming and driving away of Serpents, and the excrements of his belly and egestion or dung, for the amending and enriching of ploughed lands, and for these occasions did the Egyptians worship it for a God, for that they could see no creature in the world, but had some parts altogether unprofitable unto men, but in this they found none at all.  
First of all therefore to begin with their flesh, although Physicians have their several conceits thereof, as Galen (who saith) that the flesh of Hares is better than the flesh of Oxen and Sheep; and Simeon Zethi, who being forced to confess the goodness of Mutton or Sheeps-flesh in the beginning and middle of the Spring, yet writeth that it is full of superfluities and evil juice, and hurtful to all flegmy and moist stomaches. Crescentiensis also writeth, that the flesh of Sheep hath an unpleasant taste through overmuch humidity, and fit for none but for Countrey-labouring men: Indeed I grant the opinion of Platina, who writeth thus concerning Rams: Ovem arietem dentibus ne attingas, non modo enim ejus caro non prodest, verum etiam vehementer obest; that is, That Ram's flesh we ought never to touch, for it is not only unprofitable; but it is much hurtful: yet in England the flesh of Rams is usually eaten, either through the craft or subtlety of the Butchers, or else through Covetousness. But in many houses (as I have heard) there is a kind of Venison made of the flesh of Rams, which is done by this means; First they take the Ram, and beat him with stripes on all parts till the flesh grow red, for such is the nature of the blood, that it will gather to the sick affected places, and there stand to comfort them, so by this means after the Ram is killed, the flesh looketh like Venison: But as in other discourses, namely, Hares and Coneys, we have already showed our hatred of all cruel meats, so also I utterly dislike this, for if it be not sufficient to kill and eat the beast, but first of all put it to Tyrannical torments, I cannot tell what will suffice, except we will deal with beasts; as PILATE did with CHRIST, who was first of all whipped and crowned with thorns, and yet afterward did crucify him.  
But for the taking away of that Rammy humour and rank moistness which is found in the Male-sheep, they use to geld them when they are young and suck their dams, or else within the compass of a year after their yeaning, whereby the flesh becometh so temperate, sweet, and savoury, as any other flesh in the world; and if they pass a year, then do they use to knit them, and so in time their stones deprived of nourishment from the body by reason of knitting, do dry and consume away, or utterly fall off, whereby the whole flesh of the Beast is made very seasonable and wholesome. It is granted by all, that when they are young, that is to say, a year old, their flesh is very wholesome, and fit for nourishment of man's nature, but that they increase much phlegm, which evil is allayed by eating Vinegar and drinking wine unto it. In many places they salted their Muttons when they are killed, and so eat them out of the pickle, or else roast them in the smoke like Bacon. Within the territory of Helvetia, there is a public law whereby the Butchers are forbidden to buy any foreign Sheep, after the feast of St. James; that is, the five and twenty day of July, for although that after that time they grow fat, yet is their flesh then less wholesome, and their fat more hurtful, then that which is gotten in the Spring of the year.  
It were needless for me to set down the division of a dead Sheep into his quarters, shoulders, legs, loins, racks, heads, and purtinances, for that they are commonly known, and the relation of them can minister small learning to the Reader, but every part hath his use, even the blood that is taken from him when his throat is cut, hath his peculiar use for the nourishment of man, and above all other things the fat of his loins commonly called his suet wherein it excelleth all other beasts whatsoever, for their reins are covered all over with fat.  
There is no less use of their milk not only for young, but for old persons, and as well for the rich to 
Of their milk.  beautify their tables, as for the poor to serve their hungry appetites, and there be some people in afric that have no corn in all their Country, and therefore in stead of bread, their common food is milk, the goodness whereof is thus expressed by Fierra;  
Quod praestat? Caprae, post? Oves, inde boves.  
Evermore the milk of an Ewe is best that is newest and thickest; and that which cometh from a black Sheep is preferred before that which is milked from a white, and generally there is no beast whereof we eat, but the milk thereof is good and nourishable, therefore the milk of Sheep is preferred in the second place, and there is no cause that it is put in the second place but for the fatness thereof, otherwise it deserved the first, for as the fatness maketh it less pleasant to the palate and stomach of Man, yet is it more precious for making of Cheese and we have showed already that in some places as in the Island Erythrea, the milk of Sheep yieldeth no whey, and that they can make no Cheese thereof, but by mingling abundance of water with it; they make abundance of Cheese in the Apennine hills, and in Lyguria; the Cheese of Siellia is made of Goats and Sheep's milk, and generally Cheese made of Sheep's milk is the better the more new it is. The nature of a Sheep is to give milk eight months together, and in Italy they make Butter also of the milk of Sheep, all the Summer time unto the feast of St. Michael they milk them twice a day, but after that, until they couple with their Rams, they milk them but once a day; the faults of Cheeses made of their milk is either because they are over dry or hollow, and full of eyes and ho●●s or else clammy like birdlime, the last proceedeth from the want of pressing, the second through overmuch ●al●, and the third by overmuch drying in the Sun. And thus much shall suffice to have spoken of those things in Sheep which are fit to be eaten.  
In the next place we come to discourse of their Wool, and of the shearing or clipping of Sheep, for although their flesh be precious, yet it is not comparable in value to their fleeces, for that when they are once dead, they yield no more profit, but while they live they are shorn once or twice a year, for in Egypt they are shorn twice a year, and also in some parts of Spain. And it appeareth that in ancient, times there were great feasts at their Sheep shearings, as is apparent in the holy Scripture in many places, and especially by the history of Ab●alon, who after he had once conceived malice against his Brother Amnon, he found no opportunity to execute the same, until his Sheepshearing feast, at which time in the presence of all his brethren the King's sons (even at dinner) when no man suspected harm, than did Absalon give a sign to his wicked servants to take away his life, which they performed, according to their Master's malice.  
It appeareth by the words of Pliny, who writeth thus; Oves non ubique tondentur, durat quibusdam in locis vellendi mos; qui etiam nunc vellunt, ante triduo jejunas habent quo languidae minus radices lanae retinent; that is, Sheep are not every where shorn, for yet unto this time in many places they do commonly observe the old custom of pulling the wool off from the Sheep's back and they which do now pull the wool and not shear it, do always cause their Sheep to fast three days before, that so being made weak the roots of the wool may not stick so fast, but come off more easily.  
And indeed I am confirmed in this opinion by the Latin word Vellus, which signifleth a fleece, which can be derived from no other Radix or Theme, nor admit any other manner or kind of notation, than a vellendo, that is, from pulling.  
Cato also in his Book of Originals writeth thus, Palatini collis Romae altera pars Velleia-appellata fuit, a vellenda lana ante Hetruscam tonsuram incolis monstratam; that is to say, There was one part of the hill Palatine at Rome, which was called Velleia, from the pulling of wool, for it was their custom there to pull their wool, before the inhabitants learned the Hety●●ian manner of shearing Sheep; by which testimony we see evidently the great torment that the poor Sheep were put unto when they lost their fleeces, before the invention of shearing, for it is certain by the ancient pictures and statues of Men, that there was no use of shearing either hair or wool, from Men or Sheep.  
But the hair of Men grew rude, and in length like women's, and Sheep never lost their fleeces but by pulling off, and therefore Varro writeth, that four hundred and fifty years after the building of Rome there was no Barber or Sheep-shearer in all Italy, and that Publius Ticinius Menas was the first that ever brought in that custom among the Romans, for which there was a monument erected in writing in the public place at Ardea, which until his time was there sincerely preserved.  
Now concerning the times and seasons of the year for the shearing of Sheep, it is not only hard, but also an impossible thing to set down any general rule to hold in all places. The best that ever I read is that of Didymus, nec frigido adhuc, nec jam aestivo tempore, sed medio vere Oves tondendae sunt; That is, Sheep must neither be shorn in extreme cold weather, nor yet in the extreme heat of Summer, but in the middle of the Spring.  
In some hot Countries they shear their Sheep in April, in temperate Countries they shear them in May, but in the cold Countries in June and July, and generally the best time is betwixt the Vernal Equinoctium, and the Summer's solstice, that is, before the longest day, and after the days and nights be of equal length; there be some that shear their Sheep twice in a year, not for any necessity to disburden the beast of the fleece, but for opinion that the often shearing causeth the finer wool to arise, even as the often mowing of the grass maketh it the sweeter. In the hot 
Columella.  Countries the same day that they shear their Sheep, they also anoint them over with Oil, the lees of old wine, and the water wherein Hops are fod, and if they be near the Sea side, three days after they drench them over head and ears in water, but if they be not near the Sea side, than they wash them with rain water sod with Salt: and hereby there cometh a double profit to the Sheep: First, for that it will kill in them all the cause of scabs for that year, so as they shall live safe from that infection: 
Palladius. Celsus.  and secondly the Sheep do thereby grow to bear the longer and the softer wool. Some do shear them within doors, and some in the open sun abroad, and then they choose the hottest and the calmest days, and these are the things or the necessary observations, which I can learn out of the writings of the ancients about the shearing of Sheep.  
Now concerning the manner of our English Nation, and the customs observed by us about this 
Shearing time in England.  business, although it be needless for me to express, yet I cannot contain myself from relating the same, considering that we differ from other Nations. First therefore, the common time whereat we shear Sheep is in June, and Lambs in July; and first of all we wash our Sheep clean in running sweet waters, afterward letting them dry for a day or two, for by such washing all the wool is made the better and cleaner: then after two days we shear them, taking heed to their flesh, that it be no manner of way clipped with the shears, but if it be, then doth the shearer put upon it liquid pitch, commonly called Tar, whereby it is easily cured and kept safely from the flies: The quantity of wool upon our Sheep is more than in any other Country of the world, for even the least among us (such as are in hard grounds) as in Norfolk, the uppermost part of Kent, Heitfordshire, and other places, have better and weightier fleeces than the greatest in other Nations: and for this cause the foreign and Latin Authors do never make mention of any quantity of wool they shear from their Sheep, but of the quality.  
The quantity in the least is a pound, except the Sheep have lost his wool, in the middle sort of Sheep two pounds or three pounds, as is vulgar in Buckingham, Northampton, and Leicester shires: But the greatest of all in some of those places, and also in Rumney marsh in Kent, four or five pounds: and it is the manner of the Shepherds and Sheep-masters to wet their Rams, and so to keep their wool two or three years together growing upon their backs, and I have credibly heard of a Sheep in Buckinghamshire in the flock of the L. P. that had shorn from it at one time, one and twenty pound of wool. After the shearing of our Sheep, we do not use either to anoint or wash them, as they do in other Nations, but turn them forth without their fleeces, leaving them like meadows new mown, with expectation of another fleece the next year. The whole course of the handling of our Sheep is thus described by the flower of our English Gentlemen husband's Master Thomas Tusser;  
Wash Sheep' for the better where water doth run,  
And let him go cleanly and dry in the Sun,  
Then shear him and spare not, at two days an end,  
The sooner the better his corpse will amend,  
Reward not thy Sheep when ye take off his coat  
With twitches, and slashes as broad as a groat:  
Let not such ungentleness happen to thine  
Lest fly with her gentles do make him to pine.  
Let Lambs go unclipped till June be half worn,  
The better the fleeces will grow to be shorn,  
The Pie will discharge thee for pulling the rest,  
The lighter the Sheep is, then feedeth it best.  
And in another place of the husbandry of Sheep he writeth thus:  
Good farm and well stored, good housing and dry,  
Good corn and good dairy, good market and nigh,  
Good shepherd, good till-man, good Jack and good Gill,  
Makes husband and huswife their coffers to fill:  
Let pasture be stored and fenced about,  
And tillage set forward as needeth without.  
Before you do open your purse to begin,  
With any thing doing for fancy within,  
No storing of pasture with baggagely tit,  
With ragged and aged as evil as it:  
Let carrion and barren be shifted away,  
For best is the best, whatsoever you pay.  
And in another place speaking of the time of the year for gelding Rams, and selling of wool which he admonisheth should be after Michaelmas, he writeth thus:  
Now geld with the gelder, the Ram and the Bull,  
Sew ponds, amend dams, and sell Webster the wool.  
But of the milking of Sheep he writeth thus:  
Put Lamb from Ewe, to milk a few,  
Be not too bold, to milk and fold,  
Five Ewes allow, to every Cow,  
Sheep wriggling tail, hath mads without fail.  
And thus far Tusser, besides whom I find little discourse about the husbandry of Sheep in any English Poet.  
And for the conclusion or rather farther demonstration of this part, concerning the quality of 
The value of English wool and the use thereof.  our English wool, I can use no better testimony then that of worthy Mr. Camden, in his Britannia, for writing of Buchinghamshire he useth these words, Haec tota fere campestris est, solo item argillacto, tenaci & foecundo, Pabulosis pratis innumeros ovium greges pascit, quarum mollia & tenuissima vellera ab Asiat●cia usque gentibus expetuntur; that is to say, The whole County of Buckingham is of a clammy, champain, fertile soil, feeding innumerable flocks of Sheep with his rich and well-growen pastures or meadows, whose soft and fine fleeces of wool are desired of the people of Asia; For we know that such is the trade of Merchandise and transportation of English cloth, the rare fineness and smoothness thereof is admired in Asia; namely, in Palestina, and other Kingdoms of the Turk, and therefore they have English houses of Merchants, both at Altppo, ●●ripoli, and other places. Again speaking of Lemster o'er, or Lemster wool in Herfordshire, he writeth thus: Sed ei praecipua bodie gloria est a lana in circum vicinis agris (Lemster o'er vacant) cui excepta Apula & Tarentine, palmam deferunt Europaei omnes. The greatest glory of that soil is in their wool, which ariseth from Sheep, feeding in the fields and pastures adjoining thereunto, (which wool they call Lemster o'er) and all Christendom yieldeth praise and price unto it next after the Apulian and Tarentinian wool.  
And indeed so sweet is the gain that cometh by Sheep, that in many parts of the Land there is a decay of tillage and people, for their maintenance, and therefore the said Mr. Camden saith most worthily, even like himself, that is honest and unpartial in all his writings, for in the beginning of his description of Northamptonshire, where I think above all parts depopulation and destroying of Towns is most plentiful, (so that for Christians now you have sheep, and for a multitude of good householders', you shall have one Shepherd swain and his Dog lying upon forty shillings a year, or little more) he writeth in the words of Hythodaeus after the commendation of the Sheep and wool of that Country: Ovibus otpleta & quasi obsessa, quae (ut Hythodaeus ill●, dixi●) tam 〈◊〉 esse tamque exi●uo ali solebant, nunc (uti fertur) tam edaces atque indomitae esse coeperunt ut homines d●vo●ent, ipsos agros, domos, oppida vastent, ac depopulentur; which worlds I cannot better English then in the words of an Epigrammatarian in our age, for to this effect, according to my remembrance he writeth;  
Sheep have eat up our pastures, our meadows, and our downs,  
Our Mountains, our Men, our Villages and Towns;  
Till now I thought the common proverb did but just,  
That says a black sheep is a biting beast.  
Concerning the goodness of English Wool, and the difference of it from others, the reason is well given by Gesner and Cardan: Lanae earum molles & crispae sunt, ideoque nunc ut olim Milesia celebratur: nec mirum cum nullum animal, venenatum mittat Anglia, & sins luporum metu 〈◊〉 vagetur: nulli enim in Anglia hodie lupi reperiuntur. Roar caeli sitim sedant greges, ab omni alio potu arcentur quod aquae ibi ovibus sint exitiales; that is to say, The wool of English Sheep is soft and curled, and therefore it is now commended as highly as ever was the Milesian wool in ancient time: and not without just cause, for they are neither annoyed with the fear of any venomous Beast, nor yet troubled with Wolves, and therefore the strength of their nature and peaceable quiet wherein they live, doth breed in them the better wool; and besides they never drink, but quench their thirst with the dew of heaven. And thus much for the discourse of English wool.  
I am never able sufficiently to describe the infinite commodities that come unto men by wool, 
The wool of other Countries.  both for gardens, for hangings, for cover, for hats, and divers such other things, and therefore it shall not be unpleasant I trust unto the Reader, to be troubled a little with a farther discourse hereof, if I blot some paper in describing the quality of the best wool in other Nations. First of all therefore we are to remember these two things, that the best wool is soft and curled, and that the wool of the old Sheep is thicker and thinner than the wool of the younger, and the wool of the Ram followeth the same nature, of whom we will speak more in his story. Only in this place our purpose is to express the examination of wool as we find it related by Authors, according to their several Countries. Therefore as we have said already out of Mr. Camden's report, the Tarentinian and Apulian must have the first place, because the Sheep of those Countries live for the most part within doors, and besides that, are covered with other skins. In Spain they make greatest account of the black wool, and it appeareth by good History, both in our English Chronicle and others, that the Sheep of Spain were of no reckoning till they were stored with the breed of England. There is a little Country called Pollentia near the Alps, of the wool where of Martial maketh mention, as also of the Canusine red wool, and therefore Ovis Canusina was an Emblem for precious wool, his Verses are these:  
Non tantum pullo lugentes vellere lanas,  
Roma magis fuscis, vestitur Gallia, ruffis,  
Canusinatus nostro Syrus assere sudet.  
We have spoken already of the wool of Istria and Liburnia, which if it were not for the spinning in Portugal, and the Websters art thereupon, it were no better for cloth then hair. Strabo writeth, that the wool of Mutina, whereby he meaneth all the Country that lieth upon the Scutana, is very soft and gentle, and the best of Italy, but that of Liguria and Milan, is good for no other use but for the garments of servants.  
About Milan their wool is of a mean price, yet they make of it most precious works of Tapestry, and Carpets for tables, for that which was rough and thick in ancient time was used for this purpose and also to make garments, having the shags thereof hanging by it like rugs. There is a City called Felirum, and the wool thereof by the Merchants is called Feltriolana, Felt-wool they were wont to make garments hereof neither woven nor sewed, but baked together at the fire like hats and caps, whereof Pliny writeth thus, Lanae & per se coacta vestem faciunt, & si addatur a●etum etiam ferro resistunt, imo vero etiam ignibus novissimo s●● purgamemo quippe a●enis coquentium extracte indumentis us● veniant: Gallorum ut arbitror invento, certe Gallicis hodie nominibus discernuntur. Wool hath this property, that if it be forced together it will make a garment of itself, and if Vinegar be put unto it, it will bear off the blow of a sword, dressed at the fire and purged to the last, for it being taken off from the brazen coffer whereon it was dressed, it served for clothing, being as he thought an invention of the Galls, because it was known by French names, and from hence we must see the beginning of our felt-hats. The Betican wool is celebrated by Juvenal, when he speaketh how Catullus fearing shipwreck, was about to cast him out into the water;  
Infecit natura pecus, sed & egregius fons  
Viribus occultis & B 〈…〉 adj 〈…〉 〈◊〉.  
For the colour of Wool in that Country groweth mixed, not by any art, but naturally through their food, or their drink, or the operation of the air. The Lavoditian Wool is also celebrated, not 
Of the colours of Wool.  only for the softness of it, but for the colour, for that it is as black as any Raven, and yet there are some there of other colours, and for this cause the Spanish Wool is commended, especially Turditania, and Corax● (as Strabo writeth) for he saith the gloss of the Wool was not only beautiful for the purity of the black, but also it will spin out into so thin a thread as was admirable, and therefore in his time they sold a Ram of that Country for a talon. I may speak also of the Wool of Pa●ma, and Altinum, whereof Martial made this distichon;  
Velleribus primis Appulia; Parma secundis  
Nobilis, Altinum ●ertid laudat ovis.  
We may also read how for the ornament of wool, there have been divers colours invented by art, and the colours have given names to the Wool, as Simatulis lana, wool of Sea-water-colour, some colour taken from an Amathyst stone, some from brightness or clearness, some from Saffron, some from Roses, from Mittles, from Nuts, from Almonds, from Wax, from the Crow, as Color coraxicus, and from the purple fish, as from the Colassine, or the Tyrian, whereof Virgil writeth thus;  
Hae quoque non cura nobis levibre ●uendae,  
Nec minor usus erit, quamvis Milesia magno  
Vellera mutentur Tyrios incocta rubores.  
From hence cometh the chalk colour, the lettuce colour, the Loot-tree root, the red colour, the Azure colour, and the Star colour. There is an herb called Fullers-herb, which doth soften Wool, and make it apt to take colour, and whereas generally there are but two colours, black and white that are simple, the ancients not knowing how to die Wool, did paint it on the outside; for the triumphing garments in Homer were painted garments. The Phrygian garments were colours wrought with needlework, and there was one Attalus a King in Asia, which did first of all invent the weaving of Wool and Gold together, whereupon came the name of Vestis Attalica, for a garment of cloth of gold.  
The Babylonians and the Alexandrians loved diversity of colours in their garments also; and therefore M 〈…〉 Scipio made a law of death against all such as should buy a Babylonish garment, that was carpets or beds to eat upon for eight hundred Sesterces. The shearing of cloth or garments made of shorn cloth, did first of all begin in the days of St. Augustine, as Fenistella writeth. The garments like poppies had the original before the time of Lucilius the Poet, as he maketh mention in Tarquatus.  
There was a fashion in ancient time among the Romans, that a distaff with Wool upon it, was carried after Virgins when they were going to be married: the reason thereof was this (as Varro 
The lasting of Wool.  writeth) for that there was one Tanaquillis, or, Caia Cecilia, whose Distaff and Wool had endured in the Temple of Sangi many hundred years, and that Servius Tullus made him a cloak of that Wool, which he never used but in the temple of Fortune, and that that garment afterwards continued 500 and 60 years, being neither consumed by moths, nor yet growing threadbare, to the great admiration of all which either saw it or heard it. And thus much I thought good to add in this place concerning the diversity of Wool, distinguished naturally according to several regions, or else artificially after sundry tinctures. Likewise of the mixing and mingling of Wool one with another, and diversities of garments, and lastly of the lasting and enduring of Wool and Garments, for it ought to be no wonder unto a reasonable man, that a woollen garment not eaten by moths, nor worn out by use, should last many hundred years, for seeing it is not of any cold or earthly nature, but hot and dry, there is good cause why it should remain long without putrefaction: and thus much in stead of many things for the Wool of Sheep.  
As we have heard of the manifold use of the Wool of Sheep, so may we say very much of the 
The use of Sheep skins.  Skins of Sheep for garments and other uses: and therefore when the Wool is detracted and pulled off from them, they are applied to Buskins, Brest-plates, Shoes, Gloves, Stomachers, and other uses, forthey are also died and changed by tincture into other colours, and also when the Wool is taken off from them, they dress them very smooth and stretch them very thin, whereof is made writing parchment, such as is commonly used at this day in Eng●and, and I have known it practised at Tocetour, called once Tripontium in the County of Northampton: and if any part of it will not stretch but remain stiff and thick, thereof they make writing tables, whereon they write with a pencil of Iron or Brass: and afterward deface and raze it out again with a sponge or linen cloth. Hereof also (I mean the skins of Sheep) cometh the cover of Books, and if at any time they be hard, stubborn; and stiff, than they soften it with the Sheep's suet or ●allow.  
The bones of Sheep have also their use and employment for the ●asting of knives. The Rhaetians of the urine of Sheep do make a kind of counterfeit Nitre. And Russius faith, that if a man would change any part of his Horse's hair, as on the forehead, take away the black hairs and put them into white, 〈◊〉 him take a ●innest cloth and wet it in boiling milk of Sheep, and put it so hot upon the place that he would have changed, so oftentimes together till the hair come off with a little rubbing, afterward set him wet the same cloth in cold Sheep's milk, and lay it to the place two or three days together, and the hair will arise very wh●●e (thus saith he;) and there are certain flies or moths which are very hurtful to gardens, if a man hang up the paunch of a Sheep, and leave for them a passage or hole into it, they will all forsake the flowers and ●●erbs, and gather into that ventricle, which being done two or three times together, make a quit riddance of all their hurts, if you please to make an end of them:  
The Swallows take off from the backs of Sheep flocks of Wool, wherewithal the provident Birds 
Ruellius.  do make their nests to lodge their young ones after they be hatched.  
With the dung of Sheep they compass and fat the earth, it being excellent and above all other 
Of the dung of Sheep.  dung necessary for the benefit and increase of Corn, except Pigeons and Hens dung which is hotter, and the sandy land is fittest to be amended with Sheep's dung, also plants and trees if you mingle therewith ashes.  
Now we are to proceed to the gentle disposition of Sheep, and to express their inward qualities 
The inward qualities of Sheep and their moral uses. Hermolaus.  and moral uses; and first of all considering the innocency of this Beast I marvel from whence the G●●tynia● Cretian custom proceeded, which caused Adulterers Por their punishment to ride throughout the whole City crowned with Wool, except that so they might signify his tender and delicate effeminacy; and therefore as some are crowned with gold in token of virtue and valiant acts, so vice (especially the wantonness of the flesh) deserveth to be crowned with Wool, for the looseness and beastliness thereof, not because such a crown was a sufficient punishment, for an opprobry and continual badge of ignominy, even as forgerers and perjured persons ride with papers on their heads, upon bare horse backs, and so forth.  
By the behaviour of Sheep at their Rutting or Ramming time the Shepherds observe tempests, 
Aratus.  rains, and change of weather. If they be very lustful and leap often upon their females, but if they be slow and backward, then is the poor naked man glad, for that thereby he conceiveth hope of a gentle Winter, and temperate weather. Also if in the end of Autumn they stamp upon the ground with their feet, it betokeneth hard weather, cold Winter, much Frost and Snow, about the time of the first rising of the Pleyades of seven Stars. Which thing is thus Poetically expressed by Avienus;  
— Si denique terram  
Lanigerae fodiant caput, aut tendantur in arcton,  
Cam madidus per marimora turbida conduit  
Ple●adas occ●sus, cum brumae in frigoracedit  
Frugifer Autumnus, ruet aethera concitus imber.  
Concerning the simplicity of Sheep, I must say more, and also of their innocency, yet the simplicity thereof is such, and so much, that it may well be termed folly, or Animal ineptisstmum, for Aristotle writeth thus of it, Repit in deserta sine causa, hyeme obstante ipsum saepe egreditur stabulo, occupatum a nive, nisi pastor compulerit, abire non vult, sed perit desistens, nisi mares a pastore ducantur, ita enim reliquus grex sequitur; that is, Without cause it wandereth into desert places, and in the wintertime when the air is filled with cold winds, and the earth hardened with whore frosts, than it forsaketh and goeth out of his warm coat or stable, and being in the cold Snow, there it will tarry and perish, were it not for the care of the Shepherd, for he taketh one of the Rams by the horns, and draweth him in adoors, then do all the residue follow after. They are also very obedient to the voice and call of the Shepherds, and to the barking and cry of their Dogs, and no less is their love one toward another, every way commendable, for one of them pityeth and sorroweth for the harm of another, and when the heat of Sun offendeth them, Albertus writeth, that one of them interposeth his body to shadow the other.  
Their Dam or Ewe loveth her Lamb, and knoweth it by smelling to the hinder parts, and if at any time the Dam do not love or make reckoning of her young one, they give her the herb Penny-wort or Water-wall to drink in water, and then as the Schollast affirmeth, natural affection increaseth in her. Of the foolishness of Sheep, there was an Emblem to signify by a man riding upon a golden Fleece, one ruled by his servant or wise;  
Tranat aquas residens pretioso in vellere Phryxus.  
Et flavam impavidus per mare scandit ovem.  
Ecquid id est? vir sensu habeti sed divite gaza,  
Conjugis aut servi quem regit arbitrium.  
And therefore Aristophanes reproving the stolidity of the Athenians, calleth them Sheep: And Origen writing upon Leveticus, saith; Ovium immolatio affectuum stultorum, & irrationabilium correctio. The Sacrificing and killing of Sheep, is nothing else but the correction of our foolish and unreasonable affections. We have showed already in the story of the Goat, of a Goat that nourished a Wolf's whelps, which in the end did destroy her, and the self same is ascribed also to a Sheep.  
They observe great love and concord with Goats, and live in flocks together, and fo● this cause 
Love and hatred of Sheep.  it happeneth, that more Goats are destroyed by Wolves then Sheep, for that the Goats forsake their fellows, and straggle abroad for food, but the Sheep very seldom: and it is observed, that 
Aristotle.  if a Wolf kill a Sheep, and afterwards any garments be made of the wool of that Sheep, they easily and more speedily breed Lice and vermin than any other, and also procure itch in the bodies of them that wear them, whereof Cardan giveth this reason; Haud mirum videri debet ovis pellem a Lupo dilaniatae pruritum movere, nam ob vehementem metum, tum etiam ob contrariam naturam mali afficitur, & si mori enim ultimum sit supplicium, magis tamen afficitur corpus in uno quam in altero genere, metuit 〈◊〉 magis in mari fluctuans quam coram hostibus. It ought not (saith he) move any man to wonder, that the wool of a Sheep torn asunder by a Wolf should beget and breed itch, for that affection ariseth from both, from the vehemency of fear before it be dead through the sight and sense of the Wolf, and also by reason of a contrary nature that is oppressed and devoured by another, and although death be the last punishment, yet we see divers affections follow dead carcases after death, and as a man is more afraid of the Sea when he is in peril of death therein, then of the face of his enemy, so is it in this case, betwixt the Sheep and the Wolf.  
The same Cardan affirmeth, that Sheep are afraid of Wolf's even after death; for the wool of a Sheep's skin will fall off in the presence of a Wolf. Unto this subscribeth Oppianus, or rather Albertus 
Coelius.  received it from Oppianus, and furthermore (it is said) that if the strings of a Sheep's and Wolf's guts be fastened to one and the same Instrument, they will never make good Harmony; and furthermore, if a Drum be made of a Sheep's skin, and another of the Wolf's skin, the Drum of the Sheep's skin will jar, and sound unpleasantly in the presence of the Wolf's skin: but of these things I have no certain grounds, only I say, there may be natural reason from the substance and matter, both of one and other, why this accident may chance without discord and hatred of each other, but from the difference and solidity of the matter; as for example; the guts of a Wolf are strong and hard, and will abide greater strain than the guts of a Sheep; if therefore the Musician will strain the one like the other, it must needs fly asunder: likewise the skin will give a deeper and louder sound upon a Drum, by reason of the substance, than a Sheep's: and so some may ignorantly ascribe that difference to an antipathy in nature, for as a Candle in the presence of a great Torch or Fire, giveth les● light to the eye, so doth a drum made of a Sheep's skin, less sound to the sense of hearing, in the presence of another made of a stronger and harder beasts skin: and to conclude, as a twine thread will not hold stretching in the presence (I mean in comparison) of a silk thread, although it be of the same quantity, even so will not a Lute string made of a Sheep's gut, in comparison of another made out of a Wolf. But all the question is, how it cometh to pass, that one of the skins hanged up in the presence of the other should be consumed before other, that is, a Sheep's skin in the presence of the Wolf's, as a Goose's skin will lose the feathers before the Eagles. The answer is easy, for the drier that the body is, the less excremental humour it containeth: and so will last the longer, and all wild silvestrial beasts are drier than the tame, modern, and domestical, as for example, the Wolf than the Sheep; the Lion then the Dog; the Pheasant than the Cock; the Eagle than the Goose: and for these causes the skins of the one do waste before the other, not for fear or secret opposition, but for want of better enduring substance.  
The Poets do ascribe unto their Gods Laneos pedes, feet made of Wool, for that they come softly and suddenly without noise to take vengeance upon malefactors; and therefore when they describe Saturn tied up a whole year with bands of wool, their meaning is, to show how with patience he forbore his wrath and indignation. Bees are enemies to Sheep; and there are no cattle that do so much enrich men as Sheep and Bees.  
There is a story in Suidas and Hesychius, of one Chrysamis, who was very rich in Sheep in the Island of Cous, and there came every year an Eel, and stole away his best Sheep among all the flock, at last he met with it and slew it; afterward the ghost of the Eel appeared to him in the night, warning him (for fear of other harm) to see him buried. Chrysamis neglected it, and therefore he and all his family perished. By which story I cannot guests any other meaning, but that some man stole away his Sheep, and for that he took upon him a private revenge, most inhumanely suffering him to lie unburied, and setting more by a beast than the life of a man, as a just punishment of God he perished: and thus I conclude this natural and moral discourse of the Sheep with that fiction of Aesop, who writeth, that on a time as the Shepherds were making merry in a Cottage, and eating a Sheep, the Wolf came and looked in, saying unto them: Atqui ego si tantum facerem, quantum cicretis tumulium? If I should eat a Sheep as you do, you would all rise in an uproar: which is fitted against them that make good laws, and observe none themselves.   

Of the RAM.  
HAving thus made a general description of the Sheep, wherein we have spent no more time 
The several names of Rams.  than was fit and convenient, we are now forced to the several species and kinds, and first of all, order and nature teacheth us to discourse of the male, which in our English language is called a Tup or Ram, derived I do not doubt from the French, Ran, although also they call him Belie●; the Germans, Hoden wider, and Hammell; the Italians, Montone, and Ariete; the Spaniards, Carnero; the Helvetians, Ramchen; the Grecians in ancient time Krios, Ariacha, Ceraste, and now in these days Kriare; the Hebrews, Ail, or Eel; the Chaldees plurally, Dikerin; the Arabians, Kabsa; and the Persians, Nerameisch. Now concerning the Greek and Latin names, there is some difference among the learned about their notation, etymology, or derivation; for although they all agree, that Aries est dux & maritus pecorum, yet they cannot consent from what root, stem, or fountain, to fetch the same. Isidorus bringeth Aries ab aris, that is, from the Altars, because the sacrificing of this beast was among all other Sheep permitted, and none but this except the Lambs. Others derive it of Aretes, which signineth virtue, because that the strength and vigour of Sheep lieth in this above all other, for there is in his horns incredible strength, in his mind or inwards part incredible courage and magnanimity, but the truest derivation is from the Greek, word Mrati●s▪ Some Latines call him also Nefrens, and plurally Nefrendes, for distinction from the Wether or gelded Sheep, for the stones were also called Nefrendes and Nebrundines, and the Epithets of this Beast are, horn-bearer, insolent, violent, fight, fearful, writhe, swift, wooll-bearer, leaping, headlong, warrior, and in Greek, meek, gentle, and familiar, and is not known by the name Ctilos, for that it leadeth the whole flock to the pastures, and back again to the folds. And thus much may suffice for the name and demonstrative appellation of this Beast; now we will proceed forward to the other parts of his story, not reiterating those things which it hath in common with the Sheep already described, but only touching his special and inseparable proper qualities.  
First of all for the election of Rams fit to be the father of the flock, and to generate and increase 
The chief of Rams for breed.  issue, and therefore Varro and others, call him Admissarius Aries, a stallion Ram. They were wont to make choice of such an one from an Ewe that had brought forth twins, for that it is conceived, he will also multiply twins; for first in the choice of a Ram, they look unto his breed and stock from whence he is descended, and then to his form and outward parts: as in Horses, Oxen, Dogs, Lions, and almost all creatures, there are races and stocks preferred one before another, so is it also in Sheep, and therefore require that he be Boni seminis pecus, a Ram of a good breed, and next of the form and outward parts, although some never look further than colour; but Columella adviseth that his wool, palate of his mouth, and tongue be all of one colour, for if the mouth and tongue be spotted, such also will be the issue and Lambs he begetteth, for we have showed you already, that the Lamb for the most part followeth the colour of the Ram's mouth, such a Ram is th●● described 
Palladius.  by the Poet.  
Illum autem quamvis aries sit candidus ipse,  
Nigra subest udo tantum cui lingua palato,  
Rejice, ne maculis infuscet vellera pullis  
Nascentum.—  
And therefore for as much as the young ones do commonly resemble the father, and bear some notes of his colour, let your Ram be all black, or all white, and in no case particoloured; and for 
Crescentius.  the stature and habit of his body let it be tall and strait; a large belly, hanging down and well clothed with wool; a tail very long and rough; a broad forehead; large stones; crooked winding horns toward his snout, having his ears covered with wool, a large breast, broad shoulders and buttocks; his fleece pressed close to his body, and the wool not thin nor standing up. And for the 
Golumella.  horns, although in all Regions Rams have not horns, yet for windy and cold Countries the great horned Beasts are to be preferred, for that they are better able through that defence to bear off wind and weather, yet if the climate be temperate and warm, it is better to have a Ram without horns, because the horned Beast being not ignorant what weapons he beareth on his head, is apt to fight then the bold Sheep, and also more luxurious among the Ewes, for he will not endure a rival or companion-husband, although his own strength and nature cannot cover them all: but the bold Ram on the other side is not ignorant how naked and bare and unarmed is his head, and therefore like a true coward, sleepeth in a whole skin, being nothing so harmful to his corrivals, nor to the females, but well endureth partnership in the work of generation.  
There is no Beast in the world that somuch participateth with the nature of the Sun as the Ram, for from the Autumnal Aequinoctium unto the Vernal, as the Sun keepeth the right hand of the Hemisphere, 
Albertus. The resemblance betwixt the Sun and the Ram. Macrobius.  so doth the Ram lie upon his right side; and in the Summer season as the Sun keepeth the other hand of the Hemisphere, so doth the Ram lie upon his other side. And for this cause the Lybians which worshipped Ammon, that is the Sun, did picture him with a great pair of Rams horns. Also, although in the heavenly or celestial sphere or Zodiac there be nothing first or last, yet the Egyptians have placed the Ram in the first place, for their Astronomers affirm, that they have found out by diligent calculation, that the same day which was the beginning of the world's light on the face of the Earth, than was the sign Aries in the midst of Heaven, and because the middle of Heaven is as it were the crown or upper-most part of the World, therefore the Ram hath the first and uppermost place, because it is an Equinoctial sign, making the days and nights of epual length, for twice in the 
Coelius. The sign of the Ram in the Zodiac.  year doth the Sun pass through that sign, the Ram sitting as it were judge and arbiter twice every year, betwixt the day and night.  
There be Poetical fictions how the Ram came into the Zodiac; for some say, that when Bacchus led his Army through the Deserts of Lybia, wherein they were all ready to perish for water, there appeared to him a goodly Ram, who showed him a most beautiful and plentiful fountain which relieved and preserved them all; afterward Bacchus in remembrance of that good turn erected a Temple 
Poetical sictions & riddles.  to Jupiter Ammonius, also in that place for so quenching their thirst; placed there his Image with Rams horns, and translated that Ram into the Zodiac among the Stars, that when the Sun should pass through that sign, all the creatures of the world should be fresh, green and lively, for the same cause that he had delivered him and his Host from perishing by thirst, and made him the Captain of all the residue of the signs, for that he was an able and wise Leader of Soldiers. Other again tell the tale somewhat different, for they say; At what time Bacchus ruled Egypt, there came to him one A 〈…〉 n, a great rich man in Africa, giving to Bacchus' great store of wealth and cattle to procure favour unto him, and that he might be reckoned an inventor of some things; for requital whereof Bacchus gave him the land of Thebes in Egypt, to keep his Sheep and cattle, and afterward for that invention he was pictured with Rams horas on his head, for remembrance that he brought the first Sheep into Egypt, and Bacchus; also placed the sign of the Ram in Heaven: These and such like fictions there are about all the signs of Heaven, but the truer observation and reason we have showed before out of the Egyptians learning, and therefore I will cease from any farther prosecution of these fables.  
They ought to be two year old at least before you suffer them to join in copulation with the 
Didymus. Aristotle.  Ewes, and for two months before to be separate and fed more plentifully then at other times, that so at their return they may more eagerly and perfectly fill the Ewes: and then also before copulation, and at the time that they are permitted in some Countries they give them Barley, and mix Onions with their meat, and feed them with the herb Salomon's seal, for all these are virtuous to stir up and incease their nature. And likewise one kind of the Satyrium and salt water, as we have said in the discourse aforegoing.  
Now, at the time of their copulation they have a peculiar voice to draw and allure their females differing from the common bleating, whereof the Poet speaketh, Blaterat hinc aries, & pia balat ovis: This Beast may continue in copulation, and be preserved for the generation of Lambs till he be eight year old; and it is their nature the older they be, to seek out for their fellows the elder Ewes or females, forsaking the younger by a kind of natural wisdom.  
Now concerning the time of their admission to copulation, although we have touched it in the 
The best time of copulation.  former Treatise, yet we must add somewhat more in this place. In some places they suffer them in April, and some in June, that so they may be past danger before Winter, and be brought forth in the Autumn, when the grass after harvest is sweet, but the best is in October, for then the Winter will be over-passed before the Lamb come forth of his dams belly. Great is the rage of these Beasts at their copulation, for they fight irefully till one of them have the victory; and for this cause Arictare among the Writers is a word to express singular violence:  
Arietat in portas & duros objice poster.  
And Silvis of Dioxipp●●.  
Arietat in primos objieitque immania membra.  
And so Seneca in his book of Anger, Magno imperatori antequam actes inter se ari●tarent, cor exiluit: 
Their rage in Ramming time.  And indeed great is the violence of Rams, for it is reported that many times in Rhetic to try their violence, they hold betwixt the fight of Rams a stick, or bat of Corn-tree, which in a bout or two they utterly diminish and bruise in pieces.  
There is a known fable in Abstenius, of the Wolf that found a couple of Rams, and told them that he must have one of them to his dinner, and bade them agree betwixt themselves, to whose lot that death should happen, for one of them must die; the two Rams agreed together, that the Wolf should stand in the middle of the close, and that they twain should part one into one corner, and the other into the other corner of the field, and so come running to the Wolf, and he that came last should lose his life to the Wolf's mercy; the Wolf agreed to this their device, and chose his standing, while the Rams consented with their horns, when they came upon him to make him sure enough from hurting any more Sheep: forth therefore went the Rams, each of them unto his quarter, one into the East, and the other into the West, the Wolf standing joyfully in the midst, laughing at the Ram's destruction; then began the two Rams to set forward with all their violence, one of them so attending and observing the other, as that they might both meet together upon the Wolf, and so they did with vengeance to their enemy; for having him betwixt their horns they crushed his ribs in pieces, and he fell down without stomach to Ram's flesh. This invention, although 
Martial and warlike inventions called Rams.  it have another moral, yet it is material to be inserted into this place to show the violence of Rams; and from this came so many warlike inventions called Arietes, wherewithal they push down the walls of Cities, as the Readers may see in Vitruvius, Valturnis, and Ammianus, for they say that the warlike Ram was made of wood, and covered over with shells of Tortoises, to the intent it should not be burned when it was set to a wall, and it was also covered with the skins of sackcloth by rows artificially contrived, within the same was a beam which was pointed with a crooked Iron, and therefore called a Ram, or rather because the front was so hard that it overthrew walls, when by the violent strength of men it was forced upon them; and whereas it was shaped over with Tortoise shells, it was for the true resemblance it bore therewith; for like as a Tortoise doth sometime put forth his head, and again sometime pull it in, so also doth the Ram sometime put forth the sickle, and sometime pull it in, and hide it within the frame, so that by this engine they did not over-turn the walls, but also they caused the stones to 〈…〉 ie upon the enemies like thunderbolts, striking them down on every side, and wounding with their fall or stroke like the blows of an armed man; and against these forces there were counter-forces devised on the part of the besieged, for because the greatness thereof was such as it could not be moved without singular note and ostentation, it gave the besieged time to oppose against it their instruments of war for their safeguard, such were called Culcitrae, Laquei, Lupi ferrum, made like a pair of tongs, whereby as Polyaenus writeth, many times it came to pass, that when the wall was overthrown the enemies durst not enter, saying: Ce●●e hosts sponte ab obsessis destructa moenia me●uentes ingredi in urbem non audebam. And thus much for the force of Rams both their true and natural strength, and also their artificial imitation by men.  
Now on the other side the wise shepherds want not devises to restrain the wrath of these impetuous Beasts. For Epicharmus the Syracusan saith, if there be a hole bored in the backer part of his crooked horn near his ear, it is very profitable to be followed, for seeing that he is a Captain of the flock, and that he leadeth all the residue, it is most necessary that his health and safeguard be principally regarded, and therefore the ancient shepherds were wont to appoint the Captain of the flock from the prime and first appearance of his horns, and to give him him his name, whereof he took knowledge, and would lead and go before them at the appointment and direction of his Keeper.  
When he is angry he beateth the ground with his foot, and they were wont to hang a board of a foot broad, wherein were droven many sharp nails with the points towards the head, so that when the Beast did offer to fight, with his own force he woundeth his forehead. They were wont also to hang a shrimp at the horn of the Ram, and then the Wolf will never set upon their flocks.  
And concerning their horns which are the noblest parts of their body; most regarded, yet I 
Moral uses of Rams horns. Aelianus.  must speak more, for there was wont to be every year amongst the Indians a fight betwixt men, wild Beasts, Bulls, and tame Rams: and a murderer in ancient time was wont to be put to death by a Ram, for by art the Beast was so instructed, never to leave him till he had dashed out his brains.  
It is reported of a Rams horns consecrated at Delos, brought from the coast of the red Sea, that 
Plutarch.  weighed twenty and six pounds, being two cubits, and eight fingers in length. There was a Ram in the flocks of Poricles, that had but one horn, whereupon when Lampon the Poet had looked he said: Ex duabas quae in urbe vigetent factionibus, fore ut altera obscurata ad anum Periclem, apud quem visum foret 
Coelius.  portentum resideret civitatis potentia; That whereas there were two contrary raging factions in the City, it should happen that Pericles, from whose possessions that monster came, should obscure the one, and take the whole government of the City.  
It is reported by Rasis & Albertus, that if the horns of a Ram be buried in the earth, they will turn in to the herb Spirage; for rottenness and putrefaction is the mother of many creatures and herbs. 
Cardan.  There was, as Aristotle reporteth in his Wonders, a child born with a Ram's head: and it is affirmed by Ovid, that Medea enclosed an old decrepit Ram in a brazen vessel, with certain kind of medicines, and afterwards at the opening of the said vessel, she received a young Lamb, bred upon the Metamorphofis of his body.  
Concerning Phrixus, whereof we have spoken in the former part of our discourse of the Sheep, there is this story. He was the son of Athaman, and Nepheles: Afterward his mother being dead, he feared the treachery of his mother in law, and stepdame Inus, and therefore with his sister Helle, by 
The story of Phryxus and the Ram with a golden fleece. Apollonius.  the consent of their Father, he swum over a narrow arm of the Sea upon the back of a Ram, carrying a golden fleece, which before that time his Father had bestowed upon him. His sister Helle being terrified with the great roaring of the water, fell off from the Rams back into the Sea, and thereof came the name of Hellespont, of Helle the Virgin, and Pontus, the Sea, but he came lately to Colchis to King Aetes, where, by the voice of a Ram, who spoke like a man, he was commanded to offer and dedicate him to Jupiter, surnamed Phryxus, and also that golden fleece was hanged up and reserved in the Temple of Colchis, until Jason by the help of Medea aforesaid, did fetch it away, and the Ram was placed among the Stars in his true shape, and was called Phrixeus, of Phrixus, who was the Father of the Phrygian Nation.  
Of this fabulous tale, there are many explications and conjectural tales among the learned, not unprofitable to be rehearsed in this place. Coelius and Palaephatus say, that the Ram was a ship, whose badge was a Ram, provided by Athaman for his son to sail into Phrygia: and some say, that Aries was 
Hermolaus.  the name of a man that was his foster-father, by whose counsel and charge he was delivered from his stepmother Inus.  
Other say, that there was a Book of parchment made of a Ram's skin, containing the perfect way to make gold, called Alchemy, and thereby Phrixus got away. But in Athens there was reserved the 
Apollonius. Gyraldus. The fleece of Colchis.  Image of this Phrixus, offering the Ram (upon which he was born over the Sea) to the God Laphystius: and whereas there are in Colchis certain Rivers out of which there is gold growing, and oftentimes found, whereupon some of them have received their name, as Chrysorrhoa, and the men of that Country said to be greatly enriched thereby, they gave occasion of all the Poetical fictions about the golden fleece. There are in some places of afric certain Sheep, whose wool hath the colour 
Tzetzes.  of gold, and it may be, that from this occasion came the talk of golden fleeces. It is said, that when Atreus reigned in Peloponnesus, he vowed to Diana the best whatsoever should be brought forth in his flock, and it fortuned that there was yeaned a golden Lamb, and therefore he neglecting his vow, did not offer it, but shut it up in his chest. Afterward when he gloryed and boasted of that matter, his brother Thyestes greatly envied him, and counterfeiting love to his wife Acrope, received from her the golden Lamb. Then being in possession thereof, ●he contradicted Atreus before the people, affirming that he that had the golden Lamb ought to be King, and to reign among them, and so laid a wager of the whole Government or Kingdom thereof with Atreus, whereunto he yielded, but Jupiter by Mercury discovered the fraud, and to Thyestes took him to flight, and the Lamb was commanded to be offered to the Sun, and so I conclude this discourse with the verses of Martial:  
Mollia Phryxei secuisti colla mariti,  
Hoc meruit tunicam qui tibi saepe debit.  
And seeing that I have entered into the discourse of these Poetical fables, or rather riddles, which 
Transmutation of Rams.  seem to be outwardly clothed with impossibilities, I trust that the Reader will give me leave a little to prosecute other Narrations, as that Neptune transforming himself into a Ram, deceived and deflowered the Virgin Bisalpis, and the Ancients when they swore in jest and merriment, were wont to swear by a Ram, or a Goose. When the Giants waged war with the Gods, all of the Gods (as the Poets write) took unto them several forms, and Jupiter the form of a Ram, whereof Ovid writeth, he was called Jupiter Ammonius:  
— Vnde recur●●●▪  
Nunc quoque formatis Lybis est cum cornibus Ammon 〈…〉  
There be some that say that at what time Hercules desired very earnestly to see Jupiter, whereunto 
Herodotus.  he was very unwilling, yet he cut off a Ram's head, and pulled off his thick woolly rough skin, and put it upon him, and so in that likeness appeared to Hercules, and for this cause the Thebans to this day do not kill rams, but spare them like sanctified things, except one once in a year, which they sacrifice to Jupiter, and say, that Jupiter was called Ammonius aries, because that his answers were mystical, 
Strabo.  secret and crooked, like a Ram's horn.  
Now concerning the sacrificing of Rams, we know that God himself in his Word, permitted the 
Sacrificing of Rams among the Genules.  same to the people of the Jews, and therefore it cannot be but material for us to add something also to the discourse before recited in the story of the Sheep. The Gentiles when they sacrificed a Ram, they roasted his entrails upon a spit or broach, and there were certain days of Sacrifice called Dies Agonales, wherein the principal Ram of every flock after combat or fight was slain and sacrificed for the safeguard of the residue to Janus, and others by the King:  
— Ita rex placare sacrorum,  
Numina lanigerae conjuge debet Ovis▪  
There was at Tanagrum a statue of Mercury, carrying a Ram (and therefore he is called the Kriophoros Hermes, and by that name was worshipped of all the Tanagreans. Now there was a cunning workman of Calamis that made that statue, for they say, that when the City was grievously afflicted with a pestilence, Mercury by carrying a Ram about the walls, delivered the same; and therefore they did not only procure that statue for Mercury, but also ordained that every year one of their most beautiful young men should carry a Sheep on his shoulder round about the walls. In January they sacrificed 
Gyraldus.  to Jupiter a Ram, and in February a Wether. Pliny writeth a strange Riddle, which is this; Cinnamomum in Aethiopia gignitur, neque metitur nisi permiserit Deus. There is Cinnamon growing in Aethiopia, and yet it is not reaped by men, except the God thereof gave permission or leave, whereby some understand Jupiter, whom they called Sabin, and the Latins, Assabinus. Now Pliny saith, that if 
Pliny.  they had sacrificed forty and four Oxen, Buck-goats and Rams, with their entrails, they purchased leave to gather that Cinnamon.  
When the Romans observed their Soli-Taurilia, they sacrificed a Bull, a Goat, a Ram, and a Boar, but unto Jupiter they held it not lawful to offer a Ram. Ulysses offered to Neptune a Ram, a Bull and a Boar; and to conclude this discourse of the Rams sacrifices, I find a story worthy the nothing, recorded by Paulus Venetus, although it be altogether superstitious and full of humane blindeness and error.  
There is a City of Tartary called Sachion, the Inhabitants whereof are Mahometans and Idolaters, assoon as any of them have a son born, be presently commendeth him to one Idols tuition and protection or other: and that year together with his young Son he nourisheth a Ram camed in his own house: at the years end, he offereth his Son and the Ram at the next festival day of that Idol which he hath chosen; that is, he presenteth his child and killeth his Ram, with great solemnity and ceremony in the presence of all his kindred, friends, neighbours, and acquaintance, and maketh earnest request to that Idol to protect his son, and to guide and govern him all the time of his life, and therefore he hangeth up the flesh of that Ram in his presence, and afterward they take away again the same flesh, and carry it to another private place, wherewith the said Father and all the Kindred assembled do make a great and rich feast, reserving the bones for religions sake: And thus we see how miserable men beguiled with error, do not only make show of false Religion, but also play the hypocrites in that which is erroneous, thinking it an easy thing to deceive Almighty God.  
Concerning other things of Rams, they concur with that which is said already of Sheep in general, except their medicinal parts, which I will reserve to the due place: And herein add one thing more of the horns of the Rhaetian Rams, and in some places of Italy, namely, that after they be five, six, or seven year old, they bring forth under their great horns two other little horns, and that these Rams are weak of body, and have but rough and course wool. In other places, if at any time they chance to bear more horns than two, it is prodigious and unnatural. And thus much of the Ram.   

Of the WEATHER-SHEEP.  
ALthough this Beast have all things in common with the Ram aforesaid, for he is a male-sheep, and in nature differeth not from him, but only by the art of man, I might very well have confounded and conjoined his story with the precedent: but seeing that all Nations do distinguish him from the Ram, because of one property or defect of him, for that he is not fit for generation, I will follow the stream, and not strive against my Authors, nor swarve from their method. Therefore in Latin it is called Vervex quasi versa natura, for that his natural seed is changed and turned in him, for his stones are taken away, and so he remaineth libbed and gelded, being an Eunuch among Beasts. The Grecians call him Krion Tomian, that is, a gelded Ram, for they have not one word to express him. The Latins do also call him Sectarius; and Festus rendereth this reason thereof, Quia eum sequantur agni, because the little Lambs love his company and follow him: and indeed by reason of his unaptness to generation, the Ewes forsake his company, and the Rams cannot endure him, therefore in stead of other he associateth himself with the Lambs. In some parts of Germany they call him Frischling, and also Hammel, which word seemeth to be derived from the Arabian word Lesan Alhamel, a Ram's tongue. The Italians call him Castrone, Castrato, and Montone; the French, Mouton; and the Illyrians, Beram.  
Concerning the gelding of Rams or making of Weathers, I have not much more to say, then that which is already expressed in the general tractate of the Sheep, and for the manner I do refer the Reader, not only to that part, but also to the discourse of the Calf and Ox, wherein I trust he shall find satisfaction for this point, whether he will do it by a knife, by reed, by finger, or by hammer, for all those ways are in differently proponed. The best time for the gelding of Rams, aught to be in the wane or decrease of the Moon, at five months old, so as he may neither be troubled with extremity of cold or heat. And if it be not libbed at that age, but prolonged till two, three or four year old; we have showed already the English manner for knitting of Rams.  
Being thus libbed or knit, their horns grow not so great as the other males ungelded, but their flesh, and lard, or suet, is more acceptable then of any other Sheep whatsoever, except they be over old, for that it is neither so moist as a Lambs, nor yet so rank as a Rams or Ewes, whence Baptista Fiera made these verses;  
Anniculus placeat, vel si sine testibus agnus,  
Pinguior est haedo quin calet ●lla, vores.  
Hunc amo si duri per pascua montis anhelat.  
Maluero, si auri vellere dives erit.  
Platina also writeth thus of the flesh of Weathers, Vervecum caro satis salubris est & melior quam agnina, calida enim & humida habetur, ad temperamentum tendens, illa vero plus humiditatis quam calidit●tis habet, That is to say; The flesh of Weathers is wholesome enough, and better than the flesh of Lambs, because it is hot and moist, but that hath in it more moisture than heat, and therefore this tendeth to a better temperament. Munster writeth, that the Inhabitants and people of Valuis take this flesh of Weathers, and salt it, afterward dry it in the air where no smoke may come unto it; afterward they lay it up in straw, and so hold it much more delicate than that which is raised in the smoke.  
As the flesh of these Beasts groweth the better for their gelding, because they live more quietly and peaceably, for that their foreheads grow weak and tender, and their horns small, so also it is reported that their tails grow exceeding large and fat. In some Regions, as in Arabia Foelix, and other places, and because the report should not seem feigned by me, I will describe it in the Authors own words, Paulus Venetus writeth thus of the Wethers of Scythia, and in the Region Camandu, subject to the great Tartar. In Tartariae Regione Camandu arietes non minores asinis sunt, cauda tam longae & latae, ut triginta librarum pondus aequent. In Camandu a Territory of Tartary there are Rams like Asses in stature and quantity, whose tails are so long and broad, that they balance in weight thirty pound. Vartoman writeth; In aedibus regis Arabum fuisse praepinguem vervecem, cujus cauda adeo obesa fuit, ut libras quadraginta appenderet, & prope Reame urbem Arabiae foelicis, vervecum genera ●eperiuntur, quorum caudam animadverti ponde esse librarum quadraginta quatuor, carent cornibus, adeoque esse obesi pingues ut vix incedere possunt. Circa Zeclam urbem Aethiopiae verveces non nulli ponderosissimas trabunt caudas, utpote pondo sedecim librarum. His caput & collum nigricant, caeteris albi sunt. Sunt etiam verv●ces prorsus albicantes, quorum cauda cubitalis est longitudinis modo elaboratae vitis, palearia ut bubus à mento pendent, quae humum prope verrunt. That is to say, In the house of the King of Arabis, there was a Wether very fat, whose tail weighed forty pound, and near unto Reamia, a City in Arabia Foelix, there are a breed or race of Weathers, whose tails for the most part weighed four and forty pound. They want horns, and are so fat that they can scarcely go. Also about the City Zecla in Aethiopia, the Wethers draw long tails, weighing sixteen pound. Whereof some have their heads and neck black, and all the other parts of their body white, some of them again all white, having a tail but of a cubit long, like a curious and planted Vine, their crests and hair hanging from their chin to the ground. Thus far of the Arabian Wethers. Of the Indians he writeth thus in another place: Circa Tanasuri urbem Indiae tama est pecudum copia ut duodeni verveces singulo aureo vaeneu 〈…〉. Conspiciuntur illic verveces alii, cornua haud absimilia damis habentes, nostris longe majores ferocioresque. Caudae vervecum in peregrinis regionibus tantae sunt, quantus nullus apud nos vervex. Contingit hoc quia humidissimum hoc animal, & inter quadrupedia frigidissimum, cumque caetera ossa extendi nequeant, ne pinguedine immensa, extensis etiam ossibus & nervi● non parum, quae humida natura velut pisces semper incremento apta sunt. That is, About the City Tarnasar in India, there is such great plenty of cattle, that they sell twelve Wethers for a noble, and yet there are Wethers which have horns like to the horns of Deer, being longer, greater, and fiercer than our Rams, and their tails in foreign and strange Countries are fatter than any Wethers among us; and the reason hereof is, because it is the moistest and coldest creature among all fourfooted Beasts: and because the bones cannot be enlarged to receive that moisture, and lest that it should destroy the Beast by exuperance and abundance, therefore nature hath provided this remedy to send it forth into the tail, whereby in flesh and fat it groweth exceedingly, the bones and nerves whereof are not a little extended, for they are also of a moist nature like fishes, and therefore apt to increase and grow immeasurably.  
Thus much say they of the tails of Wethers, now I know such is the solidity of divers Readers and people, that for these reports, they will presently give both these Authors and me the Whetstone for rare untruths and fictions; I do not marvel, for such (I dare assure myself) do not believe all the miracles of Christ, having short and shallow conceits, measuring all things by their own eyes, and because they themselves are apt to lie for their profit, therefore they are not ashamed to lay like imputations upon honest men, yet I could show unto them as great or greater wonders in our own Nation (if they were worthy to be confuted) for which other Nations account us as great liars (nay as these Infidel fools) do them, and yet they are common among us.  
The use of the several parts of this Beast, is no other than that which is already reported of the Sheep and Ram, and therefore I will not stand to repeat that which is so lately related, and for the remedies or medicinal virtues, I find few that are special except those which are common between this and other of his kind. It seemeth by Plautus, that a Wether Sheep is accounted the most foolish of all other, a coward and without courage, for speaking of a mad dotish fellow, he writeth thus: Ego ex hac statue vervecea volo erogitare, meo minore quod sit factum filio. That is, I will demand of this blockish Wether's picture, (meaning his foolish servant) what is become of my younger son.  
These were among the Pagans sacrificed; but not among the Jews, for they have not so much as a name for it, and it is probable, that seeing it is an unperfect Beast, God forbade it into his sanctuary: when the Gentiles brought a Lamb at the side of a Wether to be sacrificed, they called them Ambegni, and so also a Lamb and an Ox. A●ciatus maketh this pretty emblem of a Wether which with a Hedgehog is the Arms of Milan, wherewithal I will conclude this discourse;  
Bitu●icis vervex, Heduis dat sucula signum,  
At populis patriae debita orig● meae est.  
Quam Mediolanum sacram dixere puellae  
Terram: nam vetus hoc Gallica lingua sonat.  
Culta Minerva fuit, nunc est ubi numine Te●la  
Mutato matris virginis ante d●mum. 
Festus.   
Laniger huic signum sus est, animasque biforme.  
Acribus hinc setis, lanitio inde levi.   

Of the LAMB.  
THe Lamb is diversely termed by the Hebrews; as is already showed in the story of the Sheep, 
The several names.  (in some part) and now more particularly, Seh signifieth a Lamb, Keseb and Kebes, a Lamb of a year old, also Gedi, according to the opinion of David Kimhi; in Greek, Arniou; and Arna, and Amnos, and at this day Arni; the Italians, Agna, Agno, Agnello; the Spaniards, Cordero; the French, Agneau, and Aguelet; the Germans, Lamb, and Lamblein, and as the first year we call it in English a Lamb, so the second year a Hog, Lam-hog, or Teg if it be a female, the third year Hoggrils and Theives: the Latins calls it Agnus, of the Greek word Agnos, castus quia est ●ostia pura 〈…〉 in 〈…〉 tioni apta, That is chaste, for that a Lamb is pure and clean, and fit for sacrificing.  
And the common Epithets expressing the nature of this Beast are these, rough, yeanling, weak, unripe, sucking tender, butting, fat, milk-eater, merry, sporting, bleating, affable or gentle, field-wanderer, horn-bearer, horn-fighter, unarmed, vulgar, wooll-skinned, wooll-bearer, wanton, meek, delicate and fearful: and all these are the Epithets of a male Lamb, but of the female I find these following; dumb, snow-white, neat, young, fearful, black, tame, humble, and tender, and the Grecians, Hedypnous, because of the sweet smell that is found in them when they are young and suck their dams.  
We read that the Lambs of afric, both males and and females, are yeaned with horns, the reason 
Aristotle. Aelianus. Of the meek disposition of Lambs.  whereof is showed in another place, and it is a common and natural thing to them all assoon as they are fallen out of their dams belly, they presently leap and about their dams, and also learn to know them by whom they are nourished, according to the saying of Lucretius;  
Praeterea teneri tremulis in vocibus hoedi,  
Corniferas norunt matres, agnique petulci.  
S. Ambrose writeth thus of the inclination of a Lamb to his mother, and the love of her milk. Agnus simplicissimus ovium recegnoscit vocem parentis, cum a maire quandoque aberrat, frequenter eam bal●tu excitat, multisque licet versetur in millibus ovium, festinat ad eam: nam quamvis cibi & potus desiderio lenetur transcurrit tamen aliena ubera, licet humore lactis gravida exundent, soliusque materni lactis fontes requirit. The Lamb is a most simple Beast, and erreth many times from his mother's sides, having no other means to provoke his mother to seek him out but by bleating; for in the midst of a thousand Sheep it discerneth the voice of his parent, and so hasteneth to her when it heareth her; for such is the nature of this poor Beast, that although there be many other Ewes which give suck, yet they pass by all their udders to taste of their mother's fountains, and the Ewe knoweth her young one by smelling to the backer part: the Lamb all the while it sucketh waggeth and playeth with the tail. When the Lamb is newly fallen, in some Countries they put them up close into a stable for a day, or two, or three, till they grow strong, and are well filled with Milk, and know their Dams, and so long as the Rams feed with the females they keep in the Lambs, that so they may be clear day and night from all violence of the Rams, for at night they lodge single and alone by their dams sides. The like regard is to be had if they do not suck their mothers, they must anoint their lips with butter or Hogs-grease and milk, and for two months after 
Didymus.  their yeaning it is not good to rob them of any milk, but suffer them to suck all that their Dams can breed, for so their Lambs will grow more strong, and also their wool more fine. And when they are to be weaned, they must first of all be brought out of love of their mother's 
Varro.  milk, lest after their separation they languish, and lose all natural joy, whereby they are never likely to come to good: afterward let them be herded or drove to field, but after their yeaning it is profitable when they are a week old to give them Salt, and so the second time after they be fifteen days old. It is never good to nourish the firstling or first Lamb of an Ewe, for that commonly they are weaker and more tender than any other, but the best to be nourished are twins.  
They are also the best and strongest which are bred in the Spring time, and much fatter, and more able than those which are yeaned in the Autumn. And yet there are some that affirm, that they 
Pliny.  which are bred in the Winter are fatter than those which are bred in the Summer, for if strength of nature be able to live out the Winter at the first yeaning, much more will they be able to endure when they are elder: in the first sucking of a Lamb, the beesting must be milked out, for they are apt to fall into many diseases, such as are already mentioned in the discourse of the Sheep: generally to preserve them in health, they give them Ivy when they are vexed with an Ague, and separate them from the Ewes, lest by sucking they infect their mothers, then must they be 
Democritus.  milked alone, and their milk mixed with rain water, and so given to the sick Lamb, and if they will not take it willingly, then infuse it into her throat with a horn, and if they be troubled with Scabs, take Hyssop and Salt, of each an equal quantity; and if the mouth be broken out and blistered, then rub the afflicted place therewith, afterward wash them with Vinegar, and then anoint them with liquid Pitch and Hog's grease; there must be also a care had to keep them from Lice.  
Concerning the use of their several parts, we have already showed in the story of Sheep, and therefore we need not prosecute it in this place. Their skins are fitter to cloth men, than the skirs of their dams, and therefore the Hebrews say that they are fittest for the garments of young men, for they increase their strength and natural vigour. The Skinners make great account of these Lambskins, and use them for the linings of many garments, such as are killed they call the skins of slaughter-lambs. The best are brought out of Italy and Apulia, and all those parts which are beyond Rome; Narbon, and Spain, yield plentiful store of black Lambs, and their skins are sold by Merchants: and white skins are plentiful in England.  
Their flesh is nourishable and convenient for food, but yet inferior to Wether Mutton, for that it containeth more moisture than heat. To conclude this discourse of the Lamb, the greatest honour thereof is, for that it pleased God to call his blessed Son our Saviour by the name of a Lamb in the Old Testament, a Lamb for Sacrifice, and in the New Testament, styled by John Baptist, The Lamb of God that taketh away the sins of the world. There is a proverb in Greek, Arneia soi lelaleken agnus tibi locutus est, A Lamb hath spoken this unto you, and it was a proverbial speech to express a divine Revelation of some business, that men cannot attain unto by ordinary and common means, because either it is concealed, or else it concerneth things to come. For it is reported by Suidas, that once in Egypt there was a Lamb that spoke with a man's voice, upon the Crown of his head was a regal Serpent having Wings, which was four cubits long, and this Lamb spoke of divers future events.  
The like is said of another Lamb that spoke with a man's voice, at what time Romulus and R 〈…〉 were born, and from these miraculous events, came that common proverb: and so for this story I will conclude with the verse of Valerius: Aspera nunc pavidos contra ruit agna leones. There is in M 〈…〉 near Volga, a certain Beast of the quantity and form of a little Lamb, the people call it B●ranz, and it is reported by Sigismumdus, in his description of Moscovia, that it is generated out of the earth like a reptile creature, without seed, with dam without copulation, thus liveth a little while and never stirreth far from the place it is bred in, I mean it is not able to move itself, but eateth up all the grass and green things that it can reach, and when it can find no more, than it dyeth.   

Of the MUSMON.  
I Have thought good to reserve this Beast to this place, for that it is a kind of Sheep, and therefore of natural right and lineage to this story, for it is not unlike a Sheep, except in the wool which may rather seem to be the hair of a Goat; and this is the same which the ancients did call 
Pliny.  Vmbricae oves, Vmbrian Sheep, for that howsoever it differeth from Sheep, yet in simplicity and other inward gifts it cometh nearer to the Sheep. Strabo calleth it Musmo, yet the Latins call it Mussimon. This beast by Cato is called an Ass, and sometimes a Ram, and sometimes a Musmon. The picture which here we have expressed, is taken from the sight of the Beast at Caen in Normandy, and was afterwards figured by Theodorus Beza. Munster in his description of Sardinia remembreth this beast but he saith that it is speckled, whereat I do not much wonder, seeing that he confesseth that he hath all that he wrote thereof, by the Narration of others.  
Some say it is a Horse or a Mule, of which race there are two kinds in Spain, called by the Latins, Asturcones, for they are very small; but I do not wonder thereat, seeing that those little Horses or Mules are called Musimones, because they are brought out of those Countries where the true Musmones (which we may interpret wild Sheep, or wild Goats) are bred and nourished. There are of these Musmons in Sardinia, Spain, and Corsica, and they are said to be gotten betwixt a Ram and a Goat, as the Cinirus betwixt a Buck-goat and an Ewe. The form of this Beast is much like a Ram, saving that his breast is more rough and hairy: his horns do grow from his head like vulgar Rams, but bend backward only to his ears: they are exceeding swift of foot, so as in their celerity they are comparable to the swiftest Beast. The people of those Countries wherein they are bred, do use their skins for breastplates. Pliny maketh mention of a Beast which he called Ophion, and he saith he found the remembrance of it in the Grecian books, but he thinketh that in his time there was none of them to be found in the world: herein he speaketh like a man that did not know GOD, for it is not to be thought, that he which created so many kinds of beasts at the beginning, and conserved of every kind two, male and female at the general deluge, would not afterward permit them to be destroyed till the world's end, nor then neither: for seeing it is apparent by holy Scriptures, that after the world ended, all creatures and beasts shall remain upon the earth, as the monuments of the first six days works of Almighty God, for the farther manifestation of his glory, wisdom, and goodness, it is an unreasonable thing to imagine that any of them shall perish in general in this world. The Ta●dinians call these beasts, Muffla, and Erim Mufflo, which may easily be derived from Ophion, therefore I cannot but consent unto them, that the ancient Ophion is the Musmon, being in quantity betwixt a Hart and a Sheep, or Goat, in hair resembling a Hart, and this Beast at this day is not found but in Sardinia. It frequenteth the steepest mountains, and therefore liveth on green grass and such other herbs. The flesh thereof is very good for meat, and for that cause the inhabitants seek after it to take it. Hector Boethius in his description of the Hebridian Islands saith, that there is a Beast not much unlike to Sheep, but his hair betwixt a Goats and a Sheep's, being very wild and never found or taken but by hunting, and diligent inquisition. The name of the Islands is Hiethae, and the reason of that name is from his breed of Sheep called Hierth in the Vulgar tongue, yet those Sheep agree with the Musmon in all things but their tails, for he saith, that they have long tails reaching down to the ground, and this name cometh from the Germane word Herd a flock, and thereof ●irt cometh for all Sheep in general. Now followeth the conclusion of their story with their medicinal virtues.  

The medicines of the Sheep in general.  
The bodies of such as are beaten, and have upon them the appearance of the stripes, being put into the warm skins of Sheep when they are newly pulled off from their backs, eateth away 
Galen.  the outward pain and appearance, if it continue on a day and a night. If you seethe together a good season the skin of the feet, and of the snout of an Ox or a Sheep till they be made like glue, and then taken forth of the pot and dried in the windy air, is by Silvius commended against the burstness of the belly.  
The blood of Sheep drunk, is profitable against the falling sickness: Also Hypocrates prescribeth this medicine following, for a remedy or purgation to the belly, first make a perfume of Barley steeped in oil upon some coals, and then seethe some Mutton or Sheep's flesh very much, and with decoction of Barley set it abroad all day and night, and afterward seethe it again and 
Pliny.  eat or sup it up warm, and then the next day with Honey, Frankincense, and Parsely, all beaten and mingled together, make a Suppository, and with wool put it up under the party, and it shall ease the distress. The same flesh burned and mixed in water by washing, cureth all the maladies or diseases arising in the secrets, and the broth of Mutton, Goose, or Veal, will help against the poison by biting if it be not drawn out by cupping glass nor by horseleech. The suet of a Sheep melted at the fire, and with a linen cloth anointed upon a burned place, doth greatly ease the pain thereof.  
The Liver with the suet and Nitro causeth the scars of the flesh to become of the same colour that it was before the wound, it being mixed with toasted Salt, scattereth the bunches in the flesh, and with the dust of women's hair, cureth felons in fingers, or any part of the bodies. The suet of Sheep or Goats, being mingled with the juice of Rhenish wine grape, and shining horse flies, doth without all scruple or doubt, ease the pain of the milt, if it be anointed thereupon. The fat of Sheep doth very easily expel the roughness of the nails.  
The suet of Sheep or any other small beast, being mixed with the herb called Melander, and pounded with Alum, afterward baked together, and wrought into the manner of a Cerecloth, doth very much ease those which are burned by fire in any parts of their body, being well applied thereto. The suet of a Sheep being also applied to those which have kibes in the heels, or chilblains 
Marcellus.  in their feet, will presently heal them.  
The suet of a Sheep mixed with women's hair which is burnt to powder, doth very effectually cure those which have their joints or articles loose, being anointed thereupon.  
The fat of Goats or Sheep moistened with warm water, and boiled together, being anointed upon the eyes, doth speedily cure all pains, spots, or blemishes in the same whatsoever. The fat of a Sheep 
Pliny.  boiled and drunk with sharp wine, is an excellent remedy against the cough. The same medicine is also effectually used for the expelling of horses coughs. The suet of a Sheep being boiled with sharp wine, doth very speedily cure the obstruction of the small guts, bloody flux, and any cough of what continuance soever.  
The same being in like manner drunk while it is hot, is accounted for an excellent remedy against the Colic passion. The suet of a Sheep, or of a Male goat, being mingled with the fime or dung 
Marcellus.  of a Female-goat, and Saffron, doth very effectually cure those which are troubled with the Gout or swelling of the joints, being anointed upon the place so grieved. It is also reported that the outward suet of Sheep (between the flesh and the skin) between the hinder legs, is very wholesome for the curing of sundry pains and diseases.  
Sheep's suet or the fat of any other small beast being gathered from the reins, mixed with salt, and the dust of a pumice stone, being applied unto the yard of any man, doth speedily cure all 
Dioscorides.  pains, aches, or swellings therein. The fat of Sheep which is gathered from the cawl or cell, being mingled with the aforesaid medicines do heal all other pains in the privy members of man or woman whatsoever. The same suet doth stay the great excess of bleeding in the nose, being anointed thereupon.  
Sheep's suet being mixed with Goose grease and certain other medicines, being taken in drink, doth help abortments in women. The liver of a Sheep is accounted an excellent remedy against the shedding of the hair on the eye lids, being rubbed thereupon. The same being also baked or boiled, is accounted very profitable for Sheep's eyes, if it be well rubbed thereon. The marrow of Sheep is very good to anoint all aches and swellings whatsoever.  
The horns of Sheep or of Goats pounded to powder, mingled with parched Barley which hath 
Hypocrates.  been well shalled, and altogether mixed with Oil, being taken in a certain perfume, doth help Women of their seconds, and restoreth to them their menstrual fluxes. Sheep's horns burned and beaten in wine until they be tempered like a pill, the right foot being anointed with the right horn, and the left foot with the left, will mitigate the sorrow of those which are very ●ore pained and troubled with the gout.  
Rheumatic, or watery eyes, being anointed with the brains of Sheep are very speedily and 
Rasis.  effectually cured. The brains of the same beast is exceeding profitable for the breeding of young children's teeth, being anointed upon the gums. The lungs or lights of small beasts, but especially of a Ram, do restore the true skin and colour of the flesh, in those whose bodies are full of chaps and scars.  
The lungs or lights of the same beast concocted upon the uppermost skin of any man, and 
Pliny.  applied very hot thereunto, do diminish the black or blue places therein, which have been received by the occasion of any stripes or blows.  
The lungs of Sheep being new taken out of their bellies, and applied while they are hot unto beaten 
Marcellus.  or bruised places, doth quite abolish the signs thereof, and in short space procure remedy. The lungs of Sheep or small Cattle being roasted and taken by any man before he drinketh, will resist all kind of drunkenness.  
The lungs of Sheep taken out of their bellies, and bound about the heads of those which are frenzy while they are hot, will very speedily ease them of their trouble. The lungs of Sheep being hot and bound to the head, is accounted very profitable for those which are troubled with the pestiferous disease called the Drowsy evil.  
The lungs of Sheep being boiled with Hempseed, so that the flesh be eaten, and the water wherein it is sod be drunk, doth very effectually cure those which are grieved with excoriations in their bellies, and the bloody flux. The lungs of Sheep being applied while they are hot, doth heal the Gout.  
The liver of white Sheep well boiled, made moist with water, throughly beaten and applied 
Hypocrates.  unto the eyelids, doth purge Rheumatic eyes, and cause them to be of a more clear and ample sight. If a woman bearing young, shall be puffed up with wind, give her the liver of a Sheep or Goat beaten into small powder while it is hot, being pure and without mixture for four days together to eat, and let her drink only wine, and this will very speedily cure her.  
The gall of a Sheep mingled with honey, healeth the Ulcers of the ears, and procureth easy 
Pliny.  hearing. The gall of a Sheep mingled with sweet wine, if it be tempered in the manner of a clyster, and afterwards rubbed upon the ear-laps, the ulcers being quite purged, will procure a speedy cure and remedy. The gall of the same beast distilled with a woman's milk, doth also most certainly heal their ears which are broken within, and full of mattery corruption.  
The gall of a Sheep being mixed with common oil, or oil made of Almonds, doth also heal the pains of the ears, being poured therein to. Cankers, or the corrosion of the flesh, being anointed with the gall of a Sheep, is very speedily and manifestly cured. The dandruff 
Albertus.  or scurfes of the head being anointed with the gall of a Sheep mixed with fullers-earth which is hardened together while the head burneth, are very effectually abolished, and driven quite away.  
The gall of little cattle, but especially of a Lamb, being mixed with honey is verily commended or the curing of the Falling evil. The milt of a Sheep new taken out by magical precepts is accounted very good for the curing of the pain in the milt, he saying which may be healed that he maketh a remedy for the milt. After these things the Magicians command that the grieved 
Pliny.  party be included in his Dortor or Bedchamber, and that the doors be sealed up, and that a verse be spoken thrice nine times. The milt of a Sheep being parched and beaten in wine, and afterward taken in drink, doth resist all the obstructions or stopping of the small guts. The same being used in the like manner is very medicinable for the wring of the guts.  
The dust of the uppermost of a Sheep's thigh, doth very commonly heal the looseness of the 
Marcellus.  joints; but more effectually if it be mixed with wax. The same medicine is made by the dust of Sheep's jaws, a Heart's horn, and wax mollified or assuaged by oil of Roses. The upper parts of the thighs of Sheep decocted with Hempseed, do refresh those which are troubled with the bloody flux, the water whereof being taken to drink. For the curing of a Horse waxing hot with weariness and longitude of the way; mingle Goats or Sheep's suet with Coriander, and old dill, the Coriander being new gathered, and diligently pounded in the juice of Barley, and so give it throughly strained for three days together.  
The hucklebone of a Sheep being burned and beaten into small dust, is very much used for the making of the teeth white, and healing all other pains or aches therein.  
The bladder of a Goat or Sheep being burned and given in a potion to drink, made of Vinegar and mingled with water, doth very much avail and help those which cannot hold their water in their sleep. The skins which cometh from the Sheep at the time of their young, doth very 
Galen.  much help very many enormities in women, as we have before rehearsed in the medicines arising from Goats.  
The milk of Sheep being hot, is of force against all poisons, except in those which shall drink a venomous fly called a Wag-leg, and Leopard's bane. Oatmeal also doth cure a long lingering disease, a pint of it being sodden in three cups of water, until all the water be boiled away: but afterwards you must put thereunto a pint of Sheep's milk or Goats, and also Honey every day together.  
Some men do command to take one dram of Swallows dung in three cups full of Goat's milk or Sheep's milk before the coming of the quartern Ague. Goat's milk, or Sheep's milk being taken when it is newly milked from them, and gargarized in the mouth, is very effectual against the pains and swellings of the Almonds. Take a pint of Sheep's milk, and a handful of sifted Aniseeds, 
Pliny.  and let them seethe together, and when it is somewhat cold let it be drunk, and it is very good to loosen the belly. Medicines being made of Goat's milk and Sheep's milk, and so being drunk, is very 
Marcellus.  good for the shortness of breath.  
A hot burning gravel stone being decocted in Sheep's milk, and so given to one that hath the Bloody flix, is very profitable to him. Goat's milk or Sheep's milk given alone lukewarm, or sodden 
Furnerius. Crescentien.  with Butter, is very profitable to those that are brought very weak with the passions of the stone, and fretting of the guts. To wash one's face with Sheep's milk, and Goat's milk, is very good to make it fair and smooth. Evenings milk of Sheep, that is, the last milk that they give that day, is very good to loosen the belly, and to purge choler. The hairs of the head of a Dog burned into 
Pliny.  ashes; or the gut of the privy place sodden in Oil, is a very good and sovereign remedy for the looseness of the flesh about the nails, and for swelling of flesh over them, being anointed with Butter made of Sheep's milk and honey. An Oil sodden in Honey, and Butter made of Sheep's milk, and Hony melted therein, is very profitable to cure ulcers. Old Cheese made of Sheep's milk, is very good to strengthen those which have been troubled and made weak with the Bloody flix. Again, old Cheese made of Sheep's milk, taken in meat, or scraped upon it, and being drunk with Wine, doth ease the passion of the Stone.  
There was a certain Physician being skilful in making medicines, dwelling in Asia by Hellespont, 
Marcellus.  which did use the dung of a Sheep washed and made clean in Vinegar, for to take away Warts and knots rising on the flesh like Warts, and kernels, and hard swellings in the flesh. Also he did bring Ulcers to cicatrising with that medicine which were blasted or scalded round about, but he did mingle it with an emplaster made of Wax, Rosin, and Pitch.  
The dung of Sheep also doth cure bushes rising in the night, and burnings or scaldings with fire, 
Dioscorides. Pliny.  being smeared over with Vinegar without the commixture of any other things. The dung of Sheep being mixed with Hony, doth take away small bumps rising in the flesh, and also doth diminish proud flesh: and also it doth cure a disease called an emmot, as Rasis and Albertus say. The 
Vegetius.  dung that is new come from the Sheep being first worked in thy hands, and applied after the manner of an emplaster, doth eat away any great warts growing in any part of thy body. The dung of a Sheep being applied to thy feet, doth consume or waste away the hard flesh that groweth thereon.  
Sheep's dung doth also cure all kind of swellings that are ready to go into Carbuncles. It is also good being sodden in Oil and applied after the manner of an emplaster, for all new wounds made with a sword, as Galen saith:  
Aut si conclusum servavit tibia vulnus, 
Pliny.   
Stercus ovis placidae junges, adipesque vetustos,  
Pandere quae poterant hulcus, patuloque mederi.  
The dung of Sheep and Oxen being burned to powder, and smeared with Vinegar, is very good against the bitings and venemousness of Spiders; And again it is very effectual being new come from them, and sodden in Wine against the stingings of Serpents. Sheep's dung being mixed with Hony, and applied to Horses whose hoofs are broken, is very effectual.  
The dung of Oxen and Sheep being burned to powder, and intermixed therewith, is very effectual against Cankers, and also the bones of the Lambs thighs, being burned into ashes, is very profitable to be applied to those ulcers which cannot be brought to cicatrise. Also Sheep's dung being made hot in a Galley pot, and kneaded with thy hands, and afterwards applied, doth presently cease the swellings of wounds, and doth purge and cure Fistuals, and also diseases in the eyes.  
The Oil of Cypress and Hony, is very effectual against Alopecia, that is, the falling off of the hair. An emplaster made of Sheep's dung, and the fat of a Goose and a Hen is very effectual against hair rising in the root of the ear, as Rasis and Albertus say. Sheep's dung being applied hot, is very effectual against the swellings of women's paps or dugs.  
Sheep's dung being put into the decoction of Wood-bine, or Honey and water, and so drunk, is 
Obscurus. Rasis.  very profitable against the Yellow-jaunders. If the Spleen be outwardly anointed with Sheep's dung and Vinegar, it doth lessen the rising of it. The dung of Oxen and Sheep which is very moist, doth ease all manner of Gouts The thin or outmost skin which is taken from the privy part of Sheep, 
Pliny.  is very profitable against the disease called the flowers in Women. The dung also hath the same operation. The Urine of Sheep is very profitable against the hydropsy being mixed with honey. But Rasis saith otherwise, which is, that the dung being drunk with Hony is available against the 
Albertus.  Dropsy.  
To take the weight of a penny of Ox dung and Sheep's dung, and a grain of Myrrh, and two ounces and a half of Wine, doth stay or resist the coming of the King's evil. The filth which is 
Pliny.  taken out of the ears of these beasts is said to be very effectual against the flowers. It doth make a barren woman to conceive with child also, as Serenus saith in these Verses:  
Pendentem spumam molli deducet ab ore,  
Aut ovis instabulis fractas cum ruminat herbas,  
Atque illam memini misto potare falerno.  
The sweat of a Horse being made warm and mixed with Vinegar, is very convenient against 
Sylvaticus.  the Falling sickness, and is used against venomous bitings. And also the sweat of Sheep is very much profitable unto it. If the hoof or anckle-bone of an Ox chance to be cut with a Ploughshare, 
Columella.  Pitch and fat with Sulphur is very good, but you must roll round about the wound Wool.  
Unwashed Wool doth very much profit those that are frenzy being applied with a fume that stoppeth humours from coming down from the head. Unwashed Wool being bound upon the forehead, is very good for the waterish humour that floweth out of the eyes. Unwashed Wool being heated in Vinegar, and pressed into the ear, and afterwards the top of the ear being stopped with that Wool, will by little and little ease the pains in the ears. Unwashed Wool dipped in Oil of Roses and put into the Nostrils doth stay bleeding at the Nose. Unwashed Wool being plucked from the privy parts of Sheep and moistened in Oil of Roses, is very good to stop the fluxes of blood in any part of man's body.  
Unwashed Wool being tied on the outside of the knuckles or joints, doth stop the blood or 
Marcellus.  humours from running to and fro. It is also said to be very good being dipped in Honey (and so rubbed upon the teeth or gums) for to make one breath or gasp easier. Unwashed Wool being smeared over with Honey, and rubbed upon the teeth, doth make them look white presently after. Unwashed Wool with a little salt put to it and tied close in a linen cloth, and so scorched and beaten to powder, is very good to keep the teeth from pain, being rubbed upon them.  
Unwashed Wool being mixed with Niter, Brimstone, Oil, Vinegar, and with Tar, being applied 
Galen.  twice a day, doth ease all pains of the knuckles and ankles. Sheep's dung and other things with unwashed Wool is very effectual against the stone in the bladder, as it is spoken above in the cure and remedies of Sheep's dung. Unwashed Wool doth cure all the diseases in the privy parts of men or women being applied thereunto. The black Wool of Sheep, is very profitable for all swellings in the stones or cod of men. The gall of Bulls put upon unwashed Wool, is very profitable for the flowers of women. Unwashed Wool being applied unto those parts that are dead, doth very much good unto them.  
White fleeces of Wool being either applied alone, or with Brimstone, is very good for hidden pains and griefs. Fleeces of Wool given in a fume with Brimstone, is very good for the remedy of the King's evil. Wool being died of a purple colour, and so applied, is very good against the pains of the ears. There are moreover very many remedies made against diseases by unshorn Wool, besides the expelling of cold, being taken in Oil, Wine, or Vinegar, for as much as the same being applied to the members which are out of joint, or to any pains in the Nerves, doth very speedily and tenderly heal the same.  
Sheep's Wool being mixed with Herbgrace and Sheep's grease, is very much applied unto those which are bruised, or have hard swellings in any parts of their body. Unwashed Wool being often put into the sores which are bitten by mad Dogs, doth perfectly cure them in seven days.  
Sheep's wool in cold water doth bring remedy unto those whose skin is loose about the Nails. 
Pliny.  The same being steeped in hot Oil may be well applied unto moist or running sores: but mingled with Hony is very medicinable for old sores or festers; and steeped in Wine, Oil, Vinegar, or cold water, doth heal any new wound which seemeth to bring the wounded party in danger of death. Dioscorides doth also affirm that Sheep's wool being unwashed is ●ur●ble for all kinds of wounds whatsoever.  
The same is very much applied unto those whose bones are bruised or broken, if it be mixed with 
Serenus.  the brains of a wanton Dog, and bound hard upon the grieved place in a linen cloth. The Carthaginian Shepherds do use the unwashed Wool of Lambs of the age of four years, for the curing of the Temples, or the crown of the head. If the plough share chance to hurt the hucklebone or hoof of an Ox take hard Pitch and Bacon grease mingled with Brimstone, and nowled in unwashed Wool, and mark the wounded place with all these together with a fiery hot iron, and it will bring present help and remedy.  
Unwashed Wool being taken in some certain perfume doth cure those which are Frantic, and restore them to their former wits. Spleen-wort being boiled in Hony and mixed with unwashed Wool which was steeped in Oil or Wine, is very good for the aforenamed disease, being bound about the forepart of the head in a broad linen cloth. Sheep's wool being also applied in the same manner, is an excellent cure for those which are troubled with a certain watery rheum running in the eyes, as also the ache in the fore part of the head.  
Unwashed wool-boyled in Vinegar and applied unto the ears, doth expel all filth or moisture 
Galen.  therein, and the issue thereof being afterwards stopped with the same kind of wool, is very speedily cured. Sheep's wool is also very good and effectual for the curing the pains of the ears which are but new coming upon them. Unwashed wool being mixed with Oil of Roses and put into the Nostrils of any man, the ears being stopped close with the same kind of wool, will stay the issuing of the blood at the Nose, how fluent soever it be.  
The same being also steeped in Oil and put in the Nose, doth restrain the bleeding thereof. Wool being plucked or wrested from the back of Sheep, and kept unwashed, doth cohibite the abundance of blood, being steeped in pure liquid Oil of Roses. The same being taken from the back of a Ram. doth stay over much bleeding at the Nose, the joints of the fingers being bound as hard as possible can be suffered. Unwashed wool steeped in Honey and rubbed upon the teeth or gums, doth make the breath of any man more sweet and delightful than it hath been accustomed. The same being used in the said manner, doth procure a very great whiteness and clearness in the teeth.  
Unwashed Wool being parched and bound in a linen cloth, a third part or portion of salt being afterwards added thereunto, and all beaten together in small dust or powder, and rubbed upon the teeth, will keep them from any pain or grief therein. Unwashed Wool being dipped in Nitre, Brimstone, Oil, Vinegar and liquid Pitch, being all boiled together, doth assuage all pains in the haunches or loins whatsoever, being twice a day as hot as possibly may be suffered applied thereunto. Sheep's dung mingled with unwashed wool and certain other things, is very much applied against that troublesome and painful disease called the stone or gravel.  
Unwashed wool in cold water, doth cure diseases in the privy parts of any man or woman whatsoever. The wool of black Sheep is commonly reported to be very commodious and helpful for those whose Cod or stones are much swelled. The gall of an Ox being mixed with unwashed wool, doth help the purgation or menstrual fluxes of women; but Olympies' the Theban affirmeth, that Hyssop and Nitre ought to be mixed with this wool for the helping of the same. Unwashed wool being applied unto the secret parts of women, doth cause a dead child to come forth. The same doth also stay the issues of women. The pure or clear fleeces of Sheep either applied by themselves, or mingled with Brimstone, do cure all hidden or secret griefs whatsoever: and Pliny commendeth them above all other medicines whatsoever. Fleeces of wool mingled with quicksilver, are very profitable to be taken for the same diseases in certain perfumes. The root of a Mallow 
Serenus.  being digged up before the rising of the Sun, and wrapped in undyed wool, doth cure the Wens or mattry impostumes of those Sheep which have lately brought forth young. Sheep's wool being died in purple colour, doth very much profit the ears: but some do steep it in Vinegar and Nitre, to make the operation more effectual. 
Pliny.   
The dust of wool being burnt, doth bring forth the matter or corruption lying hid under scabs, restrain the swellings in the flesh, and bringeth all Ulcers to a scar. Wool being burnt hath a sharp force, and likewise hot together with the slenderness of the parts, it doth therefore very speedily cleanse and purge the sores in the flesh, which are moist and too much full of matter. It is also put in drying medicines. It is burned as if there were many other things in it, filling a new pot, which may be covered with a cover which is bored through with many holes like unto a sive. The powder of unwashed Wool is anointed upon divers sores and is very curable for them as bruised, new wounded, and sores half burnt, and it is used for the curing of the diseases in the eyes, as also in the easing of the Fistulaes' and corrupt mattery sores in the ears. The power of the powder of unwashed wool is cleansing, and it doth very effectually purge the eyelids 
Galen.  or cheek-bals. It doth also cleanse and cure for the most part all diseases, as Serenus saith in these Verses;  
Succida cum tepido nectetur tana Lyaeo,  
Ambustaeve cinis complebit vulneris ora,  
Aut tu succosae cinerem perducito lanae.  
The hairs which grow about the secret hole of Sheep being burned, beaten and drunk in sweet wine, doth help the shortness of the breath, and ease the pursiness of the stomach. The wool of a little sheep being pulled from betwixt his thighs and burnt, and afterwards dipped in Vinegar, doth very speedily cure those which are troubled with the head ach, being bound about the temples. The dust of Sheep's fleeces is very medicinable for the curing of all diseases in the genital parts whatsoever. The dust of Sheep's wool, doth heal all passions in Cattle. The Grecians Plaster (called Enneapharmacum) consisted of nine several things, and amongst the rest of unwashed wool. The 
Marcellus.  filth which sticketh to the Sheep's wool and groweth thereunto, from which the thing which the Grecians call Oesypon is made, hath the force of digestion like unto Butter, and also a like ability of concoction.  
In a certain medicine of Andromachus, for the curing of the disease of the secret parts, unwashed wool is added to the rest: but Lepas (as Galen saith) for unwashed wool doth add Goose grease in the same quantity. Some do also for unwashed wool use the marrow of a young calf, and apply it in the aforesaid manner; but this unwashed wool is termed of the Grecians, A 〈…〉 pus, and therefore being by divers Authors set down diversely concerning the making and virtue thereof, I have thought good to set down the truest and excellentest way to make the same (as Dioscorides) whom in this I suppose best to follow, reporteth; First to take new shorn wool which is very soft, and not trimmed with sope-weed, and wash it with hot water, then to press all the filth forth of the same, and cast it into a Cauldron which hath a broad lip, and afterwards to pour the water in, and to stir it up and down with a certain instrument with such great force as it may foam again, of with a wooden rod still greatly to turn and trouble it, so that the filthy froth or spume may more largely be gathered together, afterwards to sprinkle it over with Sea water, and the fat remaining which did swim upon the top, being gathered together in an earthen vessel, to power the water into the Cauldron: then must the froth be poured again into the Sea water; and lastly, taken out again: this is so often to be done, that the fat being consumed, there will not any froth be left remaining: the Aesypus then being gathered together, is to be mollifyed with men's hands, and if there be any filth therein, it must out of hand be taken away, and all the water by little and little excluded, and being fresh poured in, let it be mingled with ones hands, until the Aesypus being touched with the tongue of any one, may lightly bind it, but not savour either sharp or tartly, and the fat may seem very white, and then let it be hid in an earthen vessel, but let there be great care had they be done in the hot sun. But there are some which use another manner of way to make the same, which is this, to cleanse the fleeces, and wash away all filth, and press it forth of the same, and boil them in water over a soft fire in a brazen vessel, then to wash the fat which swimmeth on the top being gathered together with water, and being strained in another platter which may have some hot water in it to hide or overcast it with a linen cloth, and lay it forth in the sun until it be very white and thick enough.  
Some also do use another way, as this, to wash the fat being strained with cold water, and to rub it with their hands, not much otherwise then women do a cerecloth, for by that means it is made more white and purer.  
There is yet another kind of way to make Aesypus, described by Aetius in these words, Take (saith he) the greasy Wool which groweth in the shoulder pits of Sheep, and wash them in hot water, being thick and soft, and squeeze all the filth forth of the same, the washing whereof you shall put in a vessel of a large mouth or brim, casting afterwards hot water in the same, then take the water in a cup, or in some other such like instrument, and pour it in and out, holding it up very high until there come a froth upon it, then sprinkle it over with Sea water, if you shall get any, if not, with some other cold water, and suffer it to stand still; when it shall wax cold take that which shall flow on the top away with a saddle, and cast it into any other vessel, afterwards having put a little cold water in it, stir it up and down with your hands, then having poured out that water, put new hot water in it, and repeat again the same thing all together, which we have now taught, until the Aesypus be made white and fat, containing no impure or filthy thing in it at all, then dry it in the sun, being hid for some certain days in an earthen vessel and keep it. But all these things are to be done when the Sun is very hot, for by that means it will be more effectual and whiter, and not hard or sharp.  
There are moreover some which gather it after this manner; They put new shorn wool which is very filthy and greasy in a vessel which hath hot water in it, and burn the water that it may somewhat wax hot, afterwards they cool it, and that which swimmeth above in the manner of fat, they scum it off with their hands, and put it away in a vessel of Tin, and so do fill the vessel itself with rain water, and put it in the Sun covered with a thin linen cloth, and then we must moisten it again, and put up the Aesypus, for it hath strength mollifying and releasing with some sharpness, but it is counterfeited with wax, suet, and resin, and it is strait ways perceived, and forasmuch as the true Aesypus reserveth the scent of the unwashed wool, and being rubbed with any one's hands is made like unto Ceruse, or white lead.  
Even the filth and sweat of sheep, cleaving to their wool, hath great and manifold use in the world, and above all other that is most commended which is bred upon the Athenian or Grecian Sheep, which is made many ways, and especially this way; First they take off the wool from those places where it groweth, with all the suet or filth there gathered together, and so put them in a brazen vessel over a gentle fire where they boil out the sweat, and so take of that which swimmeth at the top, and put it into an earthen vessel, seething again the first matter, which fat is washed together in cold water, so dried in a linen cloth is scorched in the Sun until it become white and transparent, and so it is out in a box of Tin. It may be proved by this, If it swell like the savour of sweat, and being rubbed in a wet hand do not melt, but wax white like White lead, this is most profitable against all inflammation of the eyes, and knots in cheeks, or hardness of skin in them.  
Of this Aesypus or unwashed Wool the Grecians make great account, and for the variety of dressing or preparing it, they call it diversely, sometime the call it Oesupon Pharmaicon, sometime Oesupon Kerotoeide, or Keroten, sometime Oesupon Hugron, and such like. Of it they make Plasters to assuage the Hypochondrial inflammations and ventosity in the sides. Some use Aesopus for Oesypus; but ignorantly, and without reason, it is better to let it alone, but in the collection hereof it must be taken from the sound and not from the scabby Sheep. But when we cannot come by the true Oesypus, then in stead thereof we may take that which the Apothecaries and Ointment-makers do ordain; namely, Melilo●i unc. 4. Cardamoni unc. 2. Hysopi herb. unc. 2. with the unwashed Wool taken from the hams or flanks of a Sheep. Myrepsus used this Oesypus against all Gouts and aches in the legs or articles, and hardness of the spleen. Galen calleth it Jus lanae, and prescribeth the use of it in this sort; Make (saith he) a Plaster of Oesypus or Jus lanae in this sort, Take Wax, fresh grease, Scammony, old Oil, one ounce of each, of Fenny-greek six ounces, then seethe or boil your-oyl with the Jus lanae, and Fenny-greek very carefully, until it equal the oil, and be well incorporated together, and then again set it to the fire, with the prescription aforesaid; and also he teacheth how to make this Jus lanae, for (saith he) take unwashed Wool and lay it deep in fair water until it be very soft, that is by the space of six days, and the seventh day take it and the water together, that seethe well, taking of the fat which ariseth at the top, and put it up as is aforesaid: these things saith Galen.  
The use of this by reason it is very hot, is to display Ulcers and tumours in wounds, especially in 
Dioscorides.  the secrets and seat, being mixed with Melilot and Butter, and it hath the same virtue against running sores. The same also with Barley meal and rust of iron, equally mixed together, is profitable against all swelling tumours, Carbuncles, Tetters, Serpigoes, and such like, it eateth away all proud flesh in the brims of Ulcers, reducing the same to a natural habit and equality, also filling up the sore and healing it, and the same virtue is by Disocorides attributed to Wool burnt, also in bruises upon the head when the skin is not broken, a Poultess made hereof, is said by Galen to have excellent force and virtue. The same mingled with Roses, and the oar of brass (called Nile) cureth the holy fire, and being received with Myrrh steeped in two cups of wine, it increaseth or procureth sleep, and also is very profitable against the Falling-sickness. And being mixed with Corsic Honey, it taketh away the spots in the face, because it is most sharp and subtle, whereunto some add Butter; but if they be whealed and filled with matter, then prick and open them with a needle and rub them over with a dog's gall or a Calves gall mingled with the said Oesypus, also being instilled 
Marcellus.  into the head with oil, it cureth the Megrim, and furthermore it is used against all soreness of the eyes, and scabs in their corners, or upon the eyelids, being sod in a new shell: and the same virtue is attributed to the smoke or soot thereof, if the eyebrows or eyelids be anointed therewith; mixed with Myrrh and warmed, it is thought that it will restore the hair that is wanting and fallen off; but Marcellus prescribeth it in this manner, You must take Oesypus or sweat of Sheep from under the wool of their shoulders, and adding unto it a like quantity of Myrrh, beat them together in a mortar, and with a warm cloth anoint the bare places.  
If there be any bruise in the eyes, than you must anoint them first with Goose grease, and the blood of a Mallard, and afterward with the sweat of a Sheep, and the same cureth all Ulcers in the mouth, ears, and genitals, with Goose-grease. This is also mixed with a Cerecloth, and laid against the Phthisis (as Aetius writeth) with a moist cloth against the Pleurisy, also a Plaster made hereof with Goose grease, Butter, Alum, and the brain of a Goose, is very profitable against the pains in the reins, and all other infirmities of the back, and for the same cause it is applied to women, for it provoketh their monthly courses, and also causeth an easy deliverance in childbirth, it healeth the Ulcers in the secret and privy parts of men and women, and all inflammation in the seat, especially being mixed with butter, Goose grease, and Melilot: and some add thereunto the oar of Brass and Roses. If there be a Carbuncle in the privy parts, take this Oesypus with Hony and the froth of 
Pliny.  lead, also white lead, women's milk, and this Sheep's suet, cureth the Gout, at the least marvallously, assuageth the pain thereof, and some Physicians for this evil take Grease, Goose grease, and the fat of Bulls, added to Oesypus, also unwashed wool with the gall of a Bull laid to a woman's secrets, helpeth her monthly purgation, and Olimpias added thereunto Nitre. The dung which cleaveth to Sheep's tails made into small balls, and so dried, afterward beat into powder and rubbed upon the teeth, although they be loose, falling out, or overgrown with flesh, yet Pliny saith, they will be recovered by that fricassing. If he which is sick of a Dropsy drink this sweat or Oesypus in wine with Myrrh of the quantity of a Hazel nut, Goose grease, and Myrtle oil, it will give him great ease, and the same virtue is ascribed to the sweat of an Ewes udder, which is and hath been said of all the former Oesypus.   

The medicines of the Ram.  
Even as the skins of other Sheep's newly plucked from their backs and applied warm, do take away the ache, swelling, and pains of stripes and blows from bodies, so also have the skins of Rams, the same property. Arnoldus commendeth a plaster made of a Ram's skin for burstning and falling down of the guts, and this is found ready prepared in many Apothecary's shops, and the happy success thereof is much commended by Alysius. If a man take the stones of a fight cock, and anoint them with Goose grease, and so wear them in a piece of a Ram's skin, it is certain that it will cohibite and restrain the rage of venereal lust; and a woman wearing about her the right stone of a dunghill cock in a Ram's skin shall not suffer abortment. The washed fleece of a Ram wet in cold Oil, putryfieth the inflammation of the secrets; and likewise the black wool of a Ram wet in water, and then in oil, and so put to the sick places, keepeth the fundament from falling, and also assuageth the pain. Also the wool of a fight Ram taken from betwixt his horns, and perfumed into a smoke, easeth the pain, and some take the powder thereof in Vinegar for that Malady. They say that Lais and Salpa cure the bitings of mad Dogs, and also Tertian and Quartan Agues, with the menstruous purgation taken in a piece of Ram's wool, and included in a bracelet of silver. Also they write that a woman shall have an easy travail if she wear in the wool of a Ram, seed of wild Cucumber about her loins, not knowing thereof, so as it be presently after the delivery cast out of doors. Also Marcelius saith, that if one take the wool from a Ram's forehead, and burn in the cover of a new pot, and afterward beat it to powder in a mortar, and so put it into Venegar, and therewithal the forehead being anointed it easeth the headache. Also the dust of Ram's wool mixed with water, cureth the pain in the yard. The matter of the Liver sod, hath the same operation: and Sextus writeth, that if the wool be taken from the head, ribs, and cod, and also worn by him that hath a Tertian Ague, it perfectly cureth him, and if a man's fingers ends and toes he tied with the unwashed wool of a Ram: it will staunch the bleeding at any part, especially the Nose. Also if you burn the greasy wool of a very fat Ram, and in water wash the same, it will help all evils in the yard of man, if it be rubbed therewithal.  
The broth of the rump of a Ram is commended against blisters. The flesh of a Ram being burnt and anointed upon the body of any leprous person, or any whose body is troubled with Ringworms 
Avicenna.  or itches, is very effectual to cure them. The same force hath it against the bites of Scorpions, and stingings of Serpents, and Algerarat: it also being taken in wine, is good for the bitings of mad dogs, and healeth the white skins in the eyes The fat of a Sheep or Wether hath the same in it, as Pork grease, and cureth, the suffocation of the womb, and all other diseases incident unto the secret parts, and also helpeth places in the body being burnt by fire. The fat of a Ram being mingled with red Arsenic and anointed upon any scall or scab, the same being afterward pared or scraped, doth perfectly heal it. It doth also being mixed with Alum, help those which are troubled with Kibes or Chilblains in their heels.  
The suet of a Ram mingled with the powder of a pumice stone and salt, of each a like quantity, 
Sextus.  is said to heal felons and inflammations in the body. The Lungs of small Cattle, but especially of a Ram doth restore chaps or scars in the body to their right colour. The same virtue hath the fat of a Ram being mingled with Nitre. The gall of a Ram mingled with his own suet, is very good 
Marcellus.  and profitable for those to use who are troubled with the Gout or swelling in the joints. The horn of a Ram being burned, and the dust of the same mixed with oil, and so pounded together, being often anointed upon a shaved head, doth cause the hair to frisle and curl. A comb being made of the left horn of a Ram, and combed upon the head, doth take away all pain upon the left part thereof, if likewise there be pain in the right side of the head, the right horn of a Ram doth cure it. For the curing of the loss of ones wits springing from the imperfection of the brain, take the head of a Ram never given to venery, being chopped off at one blow, the horns being only taken away, and seethe it whole with the skin and the wool in water, then having opened it, take out the brains, and add unto them these kinds of spices, Cinnamon, Ginger, Mace, and Cloves, of each one half an ounce: these being beaten to powder, mingle them with the brains in an earthen platter diligently tempering of them by a burning coal, not very big, for fear of burning, which might easily be done, but there must great care be had that it be not too much dried, but that it might be so boiled that it be no more dried than a Calves brains being prepared for meat.  
It shall be sufficiently boiled when you shall well mingle them at the fire, then keep it hid, and for three days give it daily to the sick person fasting, so that he may abstain from meat and drink two hours after. It may be taken in bread, or in an Egg, or in whatsoever the sick party hath a desire unto: but there must be regard that he be not in a clear place, and that he use this forty days space, which they are wont to use whose blood is withdrawn or fled away: and let him abstain from wine assaying his head.  
There are those which are holpen in a short space, some in six or eight weeks by this Medicine 
Marcellus.  being received. But it is convenient that it be required for three months, and then it will have the more power therein. The Lungs of a Ram while they are hot applied unto wounds wherein the flesh doth too much increase, doth both repress and make it equal. The Lungs of small Cattle, but especially of Rams being cut in small pieces and applied whiles they are hot unto bruised places, do very speedily cure them and reduce them to the right colour.  
The same doth cure the feet of such as are pinched through the straightness of their shoes. The Lungs of a Ram applied unto Kibed heels or broken Ulcers in the feet; doth quite expel away the pain, notwithstanding the exceeding ache or pricking thereof, One drop of the liquor which is boiled out of a Rams lungs put upon the small nails upon the hand, doth quite expel them. The like operation hath it to expel Warts being anointed thereupon. The corrupt blood of the Lungs of a Ram unroasted, doth heal all pains in the privy members of man or woman; as also expel Warts in any place of the body. The juice of the Lungs of a Ram while they are roasted upon a Gridiron 
Sextus,  being received, doth by the unction thereof purge and drive away the little black Warts which are wont to grow in the hair or privy parts of any man.  
The liquor which distilleth from the Lungs of a Ram being boiled, doth heal Tertian Agues, and 
Aesculapius.  the disease of the reins which grow therein. The Lungs of a Lamb or Ram being burned, and the dust thereof mingled with Oil, or being applied raw, do heal the soreness of Kibes, and are accounted very profitable to be bound upon Ulcers. The Lungs of a Ram being pulled forth and bound hot unto the head of any one that is frenzy, will presently help him. Against the pestilent disease of Sheep, take the belly of a Ram and boil it in wine, then being mixed with water, give it to the Sheep to drink, and it will bring present remedy.  
The gall of a Ram is very good for the healing of those which are troubled with any pains in the ears, coming by the casualty of cold. The gall of a Ram mingled with his own suet, doth 
Marcellus.  ease those which are toubled with the Gout. The gall of a Wether mingled with the wool and placed upon the navel of young children, doth make them lose in their bellies. The stones of an old Ram being beaten in half a penny weight of water, or in three quarters of a pint of Ass' milk, are reported to be very profitable for those which are troubled with the falling sickness. The stones of a Ram being drunk in water to the weight of three half pence, cureth the same disease. The dust of the inward parts of a Ranis thigh being lapped in rags or clouts, washed very exactly 
Pliny.  before with women's milk, doth heal the ulcers or run of old sores. The dust of the hoof of a Ram mingled with honey, doth heal the bitings of a Shrew. The dung of Wethers mingled with Vinegar and fashioned in the form of a Plaster, doth expel black spots in the body, and taketh away all hard bunches arising in the flesh. The same being applied in the like manner, cureth St. Anthony's fire, and healeth burned places.  
The filth or sweat which groweth between the thighs of a Ram being mingled with Myrrh and the Herb called Hart-wort, and drunk of each an equal part, is accounted a very excellent remedy for those which are troubled with the King's evil. But Pliny commendeth the filth 
Sextus.  of Rams ears mingled with Myrrh, to be a more effectual and speedy remedy against the laid disease.   

The medicines of the Lomb.  
The best remedy for bitings of Serpents is this, presently after the wound to apply some little creatures to the same, being cut in small pieces, and laid hot unto it, as Cocks, Goats, Lambs, 
Aetius.  and young Pigs; for they expel the poison and much ease the pains thereof. An ounce of Limbs blood being fresh before that it doth congeal mixed with Vinegar, and drunk for three days together, is an excellent remedy against the vomiting or spitting of blood. The like force in it hath the blood of a Kid. The blood of a Lamb mingled with wine, doth heal those which are troubled with the Falling sickness, as also those which have the foul evil. For the conception of a Woman, take the yard and gall of a Buck, a Kid, and a Hare, with the blood and suet of a Lamb, and the marrow of a Hart, and mix them all together with Nard and Oil of Roses, and after her purgation, let them be laid under her, and this without all doubt will make her apt to conceive.  
The skins of Serpents being anointed with water in a bath, and mingled with lime and Lamb's suet, doth heal the disease called St. Anthony's fire. The marrow of a Lamb melted by the fire, 
Pliny.  with the Oil of Nuts and white sugar, distilled upon a clean dish or platter, and so drunk, doth dissolve the stone in the bladder, and is very profitable for any that passeth blood. It also cureth all pains or griefs of the yard, bladder or reins. The skin of a Lamb being daubed or anointed with liquid pitch, and applied hot unto the belly of any one that is troubled with excoriations of the bowels or of the Bloody flux, will very speedily cure him, if he have any sense or ceiling of cold in him.  
If a Virgins menstrual fluxes come not forth at the due time, and her belly is moved, it is convenient to apply Lambs skins being hot unto her belly, and they will in short space cause them 
Hypocrates.  to come forth. A garment made of Lambs skins is accounted very good for the corroborating and strengthening of young men. The skins of Lambs are more hot than Kids skins, and are more profitable for the confirming of the back and the reins. The little bone which is in the right side of a Toad being bound in a young lambs skin being hot, doth heal both Quattain and all other Fevers being applied thereunto. The dust of Lambs bones is very much and rightly used for Ulcers which have no chaps, or stars in them. The dust of small Cattles dung being mingled with Nitre, but especially of Lambs, hath in them great force to heal Cankers: the dust of Lambs bones, is very much commended for the healing and making of green wounds sound and solid, which thing by the Saracens is much verified in regard that at all times they go to war, they never forget to take of the same along with them.  
The Lungs of Lambs do very effectually cure those whose feet are wrung or pinched by their shoe-soles. The Lungs of Lambs or Rams being burned, and the dust thereof mingled with Oil, is 
Marcellus. Pliny.  very profitable for the curing of kibes or ulcers, being applied thereunto. It hath the same virtue being raw and bound upon the sore.  
The rennet of a Lamb is of very great force against all other evil medicines. The runnets of small Cattle, but especially of a Lamb, is very effectual against all kinds of poison. The runnets of 
Marcellus.  a Kid, a Lamb, and a hind-calf are conveniently taken against Wolf-bane drunk in wine. The rennet of a Hare, a Kid, or a Lamb taken in wine to the weight of a dram is very effectual against the Fork-fish, and cureth the bites or strokes of all Sea-fish. The rennet of a Lamb drunk in wine is an excellent cure for the bitings of a Shrew. The rennet of a Lamb drunk in water is accounted for a safeguard 
Pliny.  to young children who are vexed with thick and concrete milk: or if the default shall happen by curdled milk, it will be soon remedied by a Lamb's rennet given in Vinegar. A Lamb's rennet hid or poured into water; doth speedily colubit the bleeding of the nose, when nothing else can stay it The gall of small Cattle, but especially of a Lamb being mixed with honey, are thought to be very medicinable for the curing of the Falling sickness.  
The places which are infected by Cankers, being anointed over with the gall of a Lamb are very speedily and effectually healed.  
There is also by the Magicians delivered unto 〈◊〉 speedy means for the curing of the milt, which is this, to take a Lamb new born, and instantly to pluck him in pieces with one's hands, and when 
Marcellus.  the milt i● pulled out to put it hot upon the milt of the party so grieved, and bind it on fast with swaddling, and continually to say, I make a remedy for the milt; then in the last day the same being taken from his body to put it to the Wall of the bed wherein the diseased party is wont to lie, it being first daubed with dirt, that it might the better stick, and to 〈◊〉 the dirt with seven and twenty marks, saying at every mark, I make a remedy for the milt▪ this remedy being done three times it will heal the diseased party, although he be very weak and full of danger. But this is the opinion of the Magicians, which I h●●e set down that they should rather see their folly then believe, knowing them to be mere fopperies. For making the wool to grow slower, the gelder's of Cattle anoint the 〈◊〉 〈◊〉 which cometh from the stones of gelded Lambs, which being anointed, doth profit very much for hairs being pulled away, as also against poison. The dung of Lambs before they 
Pliny.  have 〈…〉 any grass, being dried in the shadow, and rubbed to powder and applied in the manner of a plaster, doth heal and ease all kinds of pain in the chaps or jaws. And thus much for the medicines of the Sheep.    

Of the STREPSICEROS.  
THere is in Crete near the Mountain Ida, a kind of Sheep called by the Shepherds Strepsiceros, 
Bellonius.  which is not different from the vulgar Sheep, except only in the horn, for they bend not like other, but stand strait and upright like the Unicorn, and besides are circled about with certain round speers like a Goat's horn. This liveth in flocks, and we have here besides the figure of the beast, expressed a double form of their horns, and fore part of their head, the figure of a Harp being fastened to one of them as it was presently drawn. The description whereof was taken by Doctor Cay of England, in these words following.  
The horns of this Strepsiceros are so lively expressed by Pliny, and so fitly sitted to bear Harps, that they seem not to ask any further narration of words. I will therefore only add this, they are hollow within, and long, about two Roman feet and three palms if you measure them, as they are strait; but if you take their scantling and length as they crook a little, then are they about three foot long, they are in breadth where they join to the head, three Roman fingers and a half, and their whole compass in that place is about two Roman palms and a half. In the top they are smooth and black, but at the root they are more dusky and rugged, growing lesser and lesser to a sharp point. They with the dried face did weigh seven pounds and three ounces, and the face which remaineth is joined to the horns, and likewise the hair of the neck and face. It is said that this Beast is as great as a Hart, having a red hair like a Hart.  
Unto this I may add another horn, which is to be seen in the Castle of the L. William Wernhere Count of Cimbria, being black, hollow, and of the length of ones arm, and as thick as a great staff, and it was said, that the beast beareth two of them, which are to be seen among the rare monuments of Ferdinandus the Emperor.   

Of the SQVIRREL.  
THe name of this Beast is by the Grecians called Sciuros, and it was given them from the fashion and proportion of their tail, which covereth almost the whole body, for that which is fabulously said of the Sciapodes to have feet that cover their whole body, is more truly verified of a Squirrels tail, for in the day time being out of her nest, she hideth herself there under both from sun and rain.  
The first Author that ever wrote of this Beast was Oppianus, who lived in the days of Antonium Caesar, and the Latins have no proper or native name for it, but borrow from the Grecians, although some of the latter writers call it Pirolus, and Spiurus, I think they would say Sciurus, for so it is vulgarly termed in Latin: some also call it Sculurus a currendo, because of his nimble running upon boughs. But all the Nations of the world derive their several denominations from the Grecians, as the English Squirrel from Sciurus is not far fetched; the French words Escurieu, and Escurieu, from whom the Germans borrow their words Eychorn, or Eichorn, or Eych horn, or Eich hermlin, that a Weasel of the tree, and Das Eychorn.  
The Italians call it Schirivolo, and the Venetians (as Massarius testifieth) Schiriati; the Spaniards Harda, and Esquilo, and some do interpret Coma dreia for a Squirrel; the Ilyrians, Weweeka, and some of the Polonians, Wije Wijerka, and so they turn the Mouse Varius, as we have said else where in that story, and some of the Germans call it Werck, and Veeh, and Fech.  
Now Albertus and Agricola say, that there is no difference betwixt the Mouse Varius and the Squirrel, but only in the Region which altereth the colour, and therefore we have expressed the same figure thereof, remitting the Reader to that which is said in that History, for this (say they) in Germany is red after it be a year old, but before that time it is blackish, that is till it be a year old: In Polonia it is of a red-ash colour, or branded grysell, in Russia of an ordinary ash colour, and for the quantity, food, and manner, or natural inclination, it hath the same in all parts with the mouse Varius.  
Varinus and Hesychius say, that the Grecians call this beast also Campsiouros, and Hippouros, and some call the Cappadocian Mouse N●●xis a Squirrel; the Jews at this day call a Squirrel Coach, for it is apparent that in ancient time till they came into these parts of the world into Grecia and Europe, they never knew or saw this beast. And this shall suffice to have said of the name.  
A Squirrel is greater in compass then a Weasel, but a Weasel is longer than a Squirrel, the back parts and all the body is red, except the belly which is white. In Helvetia they are black and branded, and they are hunted in the Autumn at the fall of the leaf, when the trees grow naked, for they run and leap from bough to bough in a most admirable and agile manner, and when the leaves are on, they cannot be so well discerned. They are of three colours, in the first age black, in the second of a rusty Iron colour, and last of all when they be stricken in age, they are full of white hoar hairs. Their teeth are like the teeth of Mice, having the two under teeth very long and sharp, their tail is always as big as their body, and it lieth continually upon their back, when they sleep or sit still; It seemeth to be given them for a covering as we have said already. The maw-gut differeth from all other, for it is Coecum, that is, as I take it without a passage out of it into any other part then the other guts, or like a man's bladder; and it is as great as their ventricle, which in dissection hath been found full stuffed with excrements. The genital is like a bone, as Vesalius writeth.  
They use their forefeet in stead of hands, for they sit upon their buttocks, and move their meat to their mouth with them, in this point resembling every little vulgar Mouse, yet being put to the mouth, they hold it in their teeth. They will eat Nuts and Almonds very greedily, and also Apples, Buckmasts, Acorns, and sometimes herbs, especially lettuce, and all other sweet fruits. Their feet are cloven like Mice, and their hinder parts very fleshy to sit upon. In the summer time they build them nests, (which in our Country are called Drayes) in the tops of the trees, very artificially of sticks and moss, and such other things as woods do afford them.  
The mouth of their nest is variable, sometimes at the sides, and sometimes at the top, but most commonly it is shut against the wind, and therefore I think that she maketh many passages, stopping and opening them as the wind turneth. In Summer time they gather together abundance of fruits and Nuts for winter, even so much as their little Dray will hold and contain, which they carry in their mouths, and they lodge many times two together, a male and female (as I suppose.) They sleep a great part of the Winter like the Alpine Mouse, and very sound, for I have seen when no noise of hunters could awake them with all their cries, beating their nests on the outside, and shooting bolts and arrows through it, until it were pulled asunder, wherein many times they are found killed before they be awaked.  
They are of incredible agility and motion, never standing still, as it appeareth by them which are tamed. When they leap from tree to tree, they use their tail in stead of wings, which is most apparent, because many times they leap a great distance and are supported without sinking to man's appearance.  
And again I have seen them leap from the top of very high trees down to the ground in such an ordinary pace as Birds fly from trees to light on the earth, and receive no harm at all; for when they are hunted, men must go to it with multitude, for many men cannot take one with bows and bolts with Dogs, and except they start and rouse them in little and small slender woods, such as a man may shake with his hands, they are seldom taken.  
Bows are requisite to remove them when they rest in the twists of trees, for they will not be much terrified with all the hollowing, except now and then they be struck by one means or other. Well do they know what harbour a high Oak is unto them, and how secure they can lodge therein from Men and Dogs-therefore seeing it were too troublesome to climb every tree, they must supply that business or labour with bows and bolts, that when the Squirrel resteth, presently she may feel the blow of a cunning Archer, he need not fear doing her much harm, except he hit her on the head, for by reason of a strong backbone and fleshy parts, she will abide as great a stroke as a Dog; yea, I have seen one removed from a bough with a shot to the ground.  
If they be driven to the ground from the trees to creep into hedges, it is a token of their weariness, for such is the stately mind of this little Beast, that while her limbs and strength lasteth, she tarryeth and saveth herself in the tops of tall trees, then being descended, she falleth into the mouth of every Cur, and this is the use of Dogs in their hunting.  
The admirable wit of this Beast appeareth in her swimmig or passing over the Waters, for when hunger or some convenient prey of meat constraineth her to pass over a river, she seeketh out some rind or small bark of a Tree which she setteth upon the water, and then goeth into it, and holding up her tail like a sail, letteth the wind drive her to the other side, and this is witnessed by Olaus Magnus in his description of Scandinavia, where this is ordinary among Squirrels, by reason of many rivers, that otherwise they cannot pass over, also they carry meat in their mouth to prevent famine whatsoever befall them, and as Peacocks cover themselves with their tails in hot Summer from the rage of the Sun, as under a shadow, with the same disposition doth the Squirrel cover her body against heat and cold.  
They grow exceeding tame and familiar to men if they be accustomed and taken when they are young, for they run up to men's shoulders, and they will oftentimes sit upon their hands, creep into their pockets for Nuts, go out of doors, and return home again; but if they be taken alive, being old, when once they get loose, they will never return home again, and therefore such may well be called Semiferi rather then Cicures.  
They are very harmful, and will eat all manner of woollen garments, and if it were not for that discommodity, they were sweet-sportful beasts, and are very pleasant playfellows in a house.  
It is said, that if once they taste of Garlic, they will never after bite any thing, and this is prescribed by Cardan to tame them, their skins are exceeding warm, and well regarded by skinner's, for their heat is very agreeable to the bodies of men, and therefore they are mixed also with the skins of Foxes. Their flesh is sweet, but not very wholesome, except the Squirrel were a black one. It is tender and comparable to the flesh of Kids or Coneys, and their tails are profitable to make brushes of.  
The medicines are the same for the most part which are before expressed in the Dormouse, saving that I may add that of Archigenes, who writeth, that the fat of a Squirrel warmed on a rubbing cloth, and so instilled into the ears, doth wonderfully cure the pains in the ears. And so I conclude this history of the Squirrel with the Epithets that Martial maketh of a Peacock, a Phoenix, and a Squirrel, in a comparison of a beautiful Virgin Erotion.  
Cui comparatus indecens erat pavo,  
Inamabilis sciurus, & frequens Phoenix.   

Of the Getulian Squirrel, described and figured by Doctor Cay.  
THis Getulian or Barbarian Squirrel, is of mixed colour, as it were betwixt black and red, and from the shoulders all alone to the tail by the sides, there are white and russet strikes or lines, which in a decent and seemly order stand in ranks or orders; and there be some of these Squirrels which have such lines of white and black, with correspondent lines in the tail, yet they cannot be seen except the tail be stretched out at length, by reason there is not much hair upon it. The belly seemeth to be like a blue colour upon a white ground. It is a little less than the vulgar Squirrel, and hath not any ears extant or standing up as that, but close pressed to the skin round, and arising a little in length by the upper face of the skin. The head is like the head of a Frog, and in other things it is very like the vulgar Squirrel, for both the outward shape, the manner, and behaviour, the meat and means of life agree in both, and she also covereth her body like other Squirrels. This picture and description was taken by him from one of them alive, which a Merchant of London brought out of Barbary.  
They are very pleasant and tame, and it is very likely that it is a kind of Egyptian or African Mouse, whereof there are three sorts described by Herodotus, the first called Bipedes, the second Zegeries, and the third Echines, of which we have already spoken in the story of divers kinds of Mice, and therefore I will here end the discouri● of this Beast.   

Of a Wild Beast in the New found World called SU.  
THere is a Region in the Newfound World, called Gigantes, and the Inhabitants thereof are called Pantagones'; now because their Country is cold, being far in the South, they cloth themselves with the skins of a Beast called in their own tongue ●u, for by reason that this Beast liveth for the most part near the waters, therefore they call it by the name of Su, which signifieth water. The true Image thereof as it was taken by Thevetus, I have here inserted, for it is of a very deformed shape, and monstrous presence, a great ravener and untamable wild Beast. When the Hunters that desire her skin set upon her, she flieth very swift, carrying her young ones upon her back, and covering them with her broad tail: now for so much as no Dog or Man dareth to approach near unto her, (because such is the wrath thereof, that in the pursuit she killeth all that cometh near her:) the Hunters dig several pits or great holes in the earth, which they cover with boughs, sticks, and earth, so weakly that if the Beast chance at any th●●e to come upon it, she and her young ones fall down into the pit and are taken.  
This cruel, untamable, impatient, violent, revening, and bloody beast, perceiving that her natural strength cannot deliver her from the wit and policy of men her hunters, (for being enclosed, she can never get out again,) the Hunter's being at hand to watch her downfall, and work her overthrow, first of all to save her young ones from taking and taming, she destroyeth, them all with her own teeth; for there was never any of them taken alive; and when she seeth the Hunters come about her, she roareth, cryeth, howleth, brayeth, and uttereth such a fearful, noisome, and terrible clamour, that the men which watch to kill her, are not thereby a little amazed, but at last being animated, because there can be no resistance, they approach, and with their darts and spears wound her to death, and then take off her skin, and leave the carcase in the earth. And this is all that I find recorded of this most savage Beast.   

Of the SUBUS, a kind of wild Water-sheep.  
THis Beast is called by Oppianus Soubes, and thereof 〈…〉 Latins call it Subus. Bodine in his interpretation of Oppianus, doth make it one beast with the Strepsiceros, but because he expresseth no reason thereof, I take it that he was deceived by his conjecture, for we shall manifest, that either the colour or seat of living, cannot agree with the Stre 〈…〉 ros, for he saith only it is the same Beast which Pliny calleth a Strepsiceros.  
But we know by the description of Oppianus, that this Beast is of a red-gold-colour, having two strong armed horns on the head, and liveth sometimes in the Sea, and Water, sometime on the land. Of all kinds of Sheep this is the worst and most harmful, ravening after life and blood; for it goeth to the water, and therein swimmeth: when the silly simple fishes see this glorious shape in the waters, admiring the horns, and especially the golden colour, they gather about him in great flocks, and abundance, especially Shrimps, Lobsters, Mackarel, and Tenches, who follow him with singular delight on either side, both the right and the left, pressing who shall come nearest, to touch and have the fullest sight of him; to they accompany him in ranks for love of his so strange proportion. But this unkind and ravening Beast, despising their amity, society, and fellowship, maketh but a bait of his golden outside and colour, to draw unto him his convenient prey, and beguile the innocent fishes, for he snatcheth at the nearest, and devoureth them, tarrying no longer in the water then his belly is filled, and yet these simple foolish fishes seeing their fellows devoured before their faces have not the power or wit to avoid this devourers society, but still accompany him, and weary him out of the waters till he can eat no more, never hating him, or leaving him, but as men which delight to be hanged in silken halters, or stabbed with silver and golden bodkins, so do the fishes by this golden-coloured-devouring-monster. But such impious cruelty is not left unrevenged in nature, for as she gathereth the fishes together to destroy them, so the Fishermen watching that concourse, do entrap both it and them, rendering the same measure to the ravener, that it had done to his innocent companions. And thus much shall suffice for the Subus or Water-sheep.   

Of the SWINE in general.  
The Grecians do also use Sus, or Zus, Choiros, and Suagros. The 
Sylvaticus.  wild Hog is called Kapron, from hence I conjecture is derived the Latin word Apex; the Italians do vulgarly call it Porco; and the Florentines peculiarly Ciacco; and also the Italians call a Sow with Pig Scrofa, and Troiata, or Porco fattrice. The reason why that 
Alunnus. Erythraeus.  they call a Sow that is great with Pig Trojata, or Trojaria is for the similitude with the Trojan Horse, because as that in the belly thereof did include many armed men, so doth a Sow in her belly many young Pigs, which afterward come to the table and dishes of men. A Barrow hog is called M●jalis in Latin, and the Italians, Porco castrato, and Lo Majale. The French call a Swine Porceau, a Sow Tr●ye Coche, a Boar Verrat, a Pig Cochon Porcelet, and about Lions, Ca 〈…〉. The barrow Hog they call Por-chastre. The Spaniards call Swine Puerco; the Germans, Saw, or Suw, Su, chwin, Schw●in, a Sow they call M●r and Looss, a Boar Aeber, which seemeth to be derived from Aper, a Barrow Hog Barg, a splayed Sow Gultz, a Pig Faerle, and Scuwle, and a sucking Pig S●anfoerle. In little Britain they call a Hog Houch, and thereof they call a Dolphin Merhouch. The Illyrians call Swine Swinye, and Prase; the Latins, Sus, Porcus, and Porcelius, and Scrofa, and these are the common and most vulgar terms of Swine's; If there be any other, they are either devised or new made, or else derived from some of these.  
Concerning the Latin word Sus, Isidorus deriveth it from Sub, because these Beasts tread underfoot 
The ●tim 〈…〉 gy of the Greek and Latin names.  grass and grain, and indeed for this cause the Egyptians kept their Swine in the hills all the year long, till their seed time; for when their corn was sown, they drove them, over their new ploughed lands, to tread in the grain, that the Fowls and Birds might not root it or scrape it forth again, and for this cause also they spared Swine from Sacrificing. But in mine opinion it is better derived from Hus, the Greek word: For the Latin, Porcus, is thought to be f 〈…〉 from Porrectus, because his snout is always stretched forth, and so he feedeth, digging with it in the earth, and turning up the root of trees: but I better approve the notation of Isidorus, Por●us quasi spurcus, quia ●oeno & limo sevolutat. That is, because it rolleth and walloweth in the mire. Porc●tra, or Porceta for a Sow that hath had but one farrow, and Sc 〈…〉 ppa for a Sow that hath had many. The Grecians Hus is derived from Thuein, which signifieth to kill in sacrifice, for great was the use of sacrificing this beast among the Paynims, as we shall show afterward. The ancient Grecians did also term Swine Sika, and when the Swineherds did call the Beasts to their meats, they cried Sig, Sig: as in our Country their feeders cry Tig, Tig, Ch 〈…〉 ros, of their feeding and nursing their young ones. And indeed 
A history of the family of Scrosa.  from Swine we find that many men have also received names, as cipio Suarius, and Tremellius Scrosa, whereupon lieth this history as he writeth: when Licinus Nerva was 〈…〉 tor, his great Uncle was left Questor in his absence for Macedonia, until the Praetor returned. The enemies thinking that now they had gotten opportunity and advantage against their besiegers or assailants, caused an onset to be made, and a fight to be offered, than his Uncle exhorting the Roman Soldiers to arms, told them, Seceleriter hostes diljecturum ut, Scrofa porcellas, That he would as easily cast them off and scatter them, as a Sow doth her Pigs sucking her belly, which he performed accordingly, and so obtained a great victory, for which Nerva was made Emperor, and he was always evermore afterward called Scrofa.  
Macrobius telleth the occasion of the name of the family of Scrofa somewhat otherwise, yet pertaining to this discourse. Tremellius, saith he, was with his family and children, dwelling in a certain Village, and his servants seeing a stray Sow come among them, the owner whereof they did not know, presently they slew her, and brought her home. The neighbour that did owe the Sow called for witnesses of the fact or theft, and came with them to Tremellius, demanding his Scrofa or Sow again. Tremellius having understood by one of his servants the deed, laid it up in his Wife's bed, and covering it over with the clothes, caused her to lie upon the Sow's carcase, and therefore told his neighbour he should come in and take the Scrofa, and so had brought him where his wife lay, and swore he had no other Sow of his but that, showing him the bed, and so the poor man was deceived by a dissembling oath, for which cause (he saith) the name of Scrofa was given to that family. 
Coelius. Names of men taken from Swine.  There was one Pope Sergius, whose christian and first name was Os porci, Hog's face, and therefore he being elected Pope, changed his name into Sergius, which custom of alteration of names, as that was the beginning, so it hath continued ever since that time among all his successors. Likewise we read of Porcellus a Grammarian, of Porcellius, a Poet of Naples, who made a Chronicle of the affairs of Frederick Duke of Urbine, Porcius, Suillus, Verres the Praetor of Sicilia, Syadra, Sybotas, Hyas, Hyagnis, Gryllus, Porcilla, and many such other give sufficient testimony of the original of their names to be drawn from Swine, and not only men, but people and places; as Hyatae, Suales, Chorreatae, three names of the Dori in Greece: Hyia a City of Locris, Hyamena a City of Mesene, Hyamajon a City of Troy, Hyampolis a City of Phocis; whereby to all posterity it appeareth, 
Alex. ab Ale.  that they were Swineherds at the beginning; Exul Hyantaenos invenit regna per agros. Hyape, Hyops' a City in Iberia, Hysia a City of Boeotia, and Pliny calleth the tall people of Ethiop, which were eight cubits in height Sybotae, and the like I might add of many places, Cities, People, Fountains, Plants, Engines, and devises, plentiful in many Authors; but I will not trouble the Reader any longer with that, which may be but thought to be unnecessary. Only I cannot contain myself from the fiction of a Swine's name and Testament, or last Will, for the mirth and wit thereof, as it is remembered in Coelius, and before in S. Jerom, and lastly by Alexander Brassicanus, and Geo, Fabritius, I will express both in Latin and English in this place.  
M. Grunnius Corocotta Porcellus testamentum feai, quod quoniam manu men propria scribere non potui, scribendum 
A fiction of a Hog's will and and testament.  dictavi. Magirus cocus dixit, veni huc eversor domi, soliversor fugitive porcelle, ego bodie tibi vitam adimo. Corocotta porcellus dixit, si qua feci, si qua peccavi, si qua vascula pedibus meis confregi, rogo domine coque, veniam peto, roganti concede. Magirus coquus dixit, transipuer, adfer mihi de culina cultrum, ut hunc porcellum cruentum faciam. Porcellus comprehenditur à famulis ductus sub die 16. Cal. Lucern 〈…〉, ubi abundant cymae, Clibanato & Piperato consulibus, & ut vidit se moriturum esse, horae spacium petiit, coquum rogavit, ut testamentum facere posset. Inclamavit ad se sues parents, ut de cihariis suis aliquid dimitteret eyes, qui ait, Patri nes Verrino Lardino, do, lego, dati glandis madios 30. & matri mee Veturrina Scrofe do, lego, dari Laconteae siliginis modios 40. & sorori meae Quirinae, in cujus votum intercesse non potui, do, logo, dari hordei modios 30. & de me●● visceribus dab●, donabo sutoribus setas, rixatoribus capitinas, surdis auriculas, causidicis & verbosis lingüam, bubulariis intestina, esiciariis femora, mulieribus lumbulos, pueris vesicam, pueris caudam, cinaedis musculos, cursoribus & ven●t●tibus talos, latronibus ungulos, & neo nominando coquo, do, lego, ac dimino popam & pistitlam, quae mecum detuleram à querceto usque ad haram, liget sibi collum de rest. Velo mihi fieri monumentam ex literis aureis scriptum. M. Grunnius Corocetta porcellus vixit annos OCCC. x●. 9 quod si semis vixisset, mille annos complevisset. Optimi amatores mei vel consutes vitae, rogo vos ut corpori meo beneficiatis, bene condiatis, de bonis condimentis nuclei, piperis, & mellis, ut nomen meum in sempiternum n●●inetur. Mel domini, & consobrini mel, qui huic testamento interfuistis, jubete signari. Testes.  
Lucanicus signavit, Tergillus signavit, Nuptialieus sig.  
Celsanus sign. Lardio sign. Offelicus sign. Cymatus sign.  
In English without offence I may translate it thus; I, M. Grunter Hog-son little Pig have made this my last Will and Testament, which because I could not write with my own hand, I have caused it to be indicted by other. Magirus the Cook said unto me, come hither thou underminer of houses, thou rooter up of land, fearful, fugitive little Pig, I must this day take away thy life. To whom Hog-son made this answer; If I have done any harm, if I have offended, if I have trod in pieces any vessels of worth under my feet, then jintreat thee good M. Cook pardon me, and grant me my request. But Mag●rus the Cook said, Run (sir Kitchin-boy) and bring me a knife out of the Kitchen, that I may let this little Pig bleed: presently I the little Pig was taken by the servants, and by them led the xuj. day of the Calends of Torchlight into the place of Cool-worts, when Fiery-furnace and Pepper-spice were Consuls, and when I saw no remedy but that I must die, I entreated the Cook but an hours space to make my Will. Which when I had obtained, I called my Parents and Friends about me, and made my Will in manner following: Of all my meat and provision left behind me, first I give unto Bore-brown my father 30 bushels of Buckmast. Item I give to my mother Townsow, 40 bushels of the best Wheat. Item I give my sister Whine-pig 30 bushels of Barley, and for my bowels I bestow them in manner following; I bequeath my bristles to the Cobblers and Shoemakers, my brains to Wranglers, my ears to the leaf, my tongue to Lawyers and Pratlers, my entrails to the Tripe-makers, my thighs to the Pye-makers, my loins to women, my bladder to boys, my tail to young maids, my muscles to shameless Dancers, my anckle-bones to Lackeys and Hunters, my hoofs to Thiefs. Item I give unto this (unworthy to be named) Cook the Knife and the Pestle, that I brought out of the spinny of an Oak, into my sty, and so let him tie his neck with a halter. Also my Will is, that there be made for me a monument, wherein shall be engraven in Golden Letters, this inscription or title, M. Grunter Hog-son, Little-pig, lived nine hundred ninty nine years and a half, and if he had lived but one half year longer, he had lived a thousand years. And you my Lovers and best Counsellors of my life, I beseech you do good to my dead carcase, salt it well with the best season of Nutmegs, Pepper, and Honey, that so my name and memory may remain for evermore. And you my Masters and Kindred which have been present at the making of my Will, I pray you cause your marks to be put thereunto.  
Witnesses;  
Wood-hogs mark, Bristle-backs mark, Town-boars mark,  
Mountain-hogs mark, Bacon-hogs mark, Swill-hogs mark,  
Marsh-hogs mark.  
I have expressed this discourse for no other purpose but to show the Reader, what proper feigned names have been or may be given to Swine, and so not to hold him any longer in this discourse, I will proceed from the names to the natures of this Beast. And first of all to begin with the common and vulgar epithets, which are as so many short definitions as they are words, as that of Horace, 
The epithets of Swine.  Amica sus luto, a dirt-lover, cloven-footed, beastly, clamorous, Acron-eater, rough, horrible, fearful, sluggish, filthy, unclean, impatient, loud, glad of food, miry, fat, wet, follower, moist, greedy, tender, and milk-sucker, according to the Poets sayings;  
Lacte mero pascum pigrae mihi matris alumnum,  
Ponat: & Aetolo de sue dives edat.  
Swine are in the most Countries of the world. Yet Aristotle and Aelian report, that there are none 
Countries wherein Swine do not breed.  in India, and Arabia Scein: and moreover there is in the people of those countries such a detestation of them that they cannot endure to eat their flesh, which is not wrought in them by any instinct or opinion of Religion (as it is in the, Jews) but rather by a natural inclination of the place and Region wherein they live, for it is said also, that if Swine be brought thither from any other place, they die within short space.  
Pliny affirmeth, that there are Boars among some of the Indians which have horns, and the like is affirmed of the Aethiopians. The Swine of Sicily are accounted the best of all other for food. In Bavaria they are lean, but in Burgundy, or the nether Germany, they are fierce, strong, and very fat. Those which are carried into Hispaniola, are said to grow to the stature of Mules.  
Now concerning the several parts of Swine, it is most certain that inwardly they do more resemble 
Pet Martyr.  a man's body then an Ape, for as all writers do affirm, that outwardly the proportion of Apes come nearest to men, according to the Poet's verse;  
Simia quam sintilis turpissima bestia nobis.  
So on the other side a Swine's▪ Anatomy doth more lively express the inward members and seat of life, and therefore our predecessors did first of all dissect a Swine, and then a Man, for the Swine was an example or Introduction to the other; and in Swine they choose a lean Hog, because that all the vessels and instrumental parts do better and more clearly appear to the sight then in a fat Hog. There is not according to Aristotle, much marrow in their bones, and their skin is all over rough and hairy, 
The anatomy and several parts.  and yet the hair not so thick as an Ox's, yet much longer and stiffer, standing up upon the ridge of the back; the colour of Swine is uncertain, and varieth not only after the diversity of the Country, but in every Country it is divers in itself, some are white, some branded, some sanded, some red, some black, some pied, some none of these, and some all of these; yet in Germany for the most part red, and in France and Italy black.  
Betwixt the skin and the flesh there lieth a fat called Lordo, bard, and Ar●●na. Their brain is very fat, and in the wane of the Moon it is less than any other beasts. Their eyes are hollow, and stand very deep in their heads, and therefore cannot by Art of man he taken out without danger of death; and if one of them be at any time perished, it is a hazard but the Swine dyeth.  
Their eyebrows move more downward toward their noses, and are again drawn up toward their temples, and their forehead is very narrow, by which in ancient time they judged or deemed a fool or foolish unwise disposition, as by standing up of the lips about the canine teeth, betokeneth a contumelious and clamorous railer, and thick lips, and a round mouth standing forth, the disposition of a Hog.  
The snout is long and strong and yet broad to cast up the earth for food, having on the tip a rising 
Aristotle.  gristle round, and more piked, at the top betwixt the nostrils, wherewithal it first entereth the earth by digging. Upon their under chap there are teeth which grow out of their head, and the Boars have some which the females have not: For even as the Elephant hath two teeth growing downward, so hath the Boar two growing upward. The male as we have said, hath more than the female, and neither of both do lose or change them by any course of nature. As the Horse hath his mane, so hath a Swine certain bristles on his neck (called therefore by the Grecians, Lophia) this neck is broad and thick, and in it lieth the strength of the beast, and therefore it is observed by the Physiognomers, that a man with such a neck is an angry fool.  
The collop next to the neck called vulgarly Callasum, aught to be broad and stiff. It is said of sore Hearts, that they have their gall in their ears, and indeed in the ears of Swine there is found a certain humour not much unlike to a gall: yet less liquid, and therefore by reason of the density or thickness thereof, comparable to the humour of the Spleen. The ventricle is large to receive much meat, and to concoct it perfectly, we call it vulgarly the Buck, and there are in it but few smooth ribs or crests, and in the liver parts which are very great, there is a certain hard thing white like a stone. The females have twelve udders or d●gs under the belly, but never less than ten, if they want of twelve; and the Boars have their stones on their seat behind them joined together, which being taken off, are called by the Latins, Polimenta.  
But in the female there is a great miracle of nature, for the place of conception is only open to 
Aristotle.  the udders, or downward, but when her lust cometh on her, by often tickling and striving she turneth it about to meet with the Boars instrument in generation. And this bag is called Apria, which hangeth in the female inward, as the stones of the Boar do outwardly.  
In some places there are Swine which are not cloven-footed, but whole hoofed like a Horse, yet this is very seldom or accidental for the most part all are cloven-footed, Aristotle affirmeth, that there are Swine whole hoofed in Illyria, Paeonia, and Macedonia, and Albertus saith, that he hath been informed of some such seen in England, and also in Flanders.  
The Ankles are doubtful, as it were in proportion betwixt the Ankle of a whole and of a cloven hoof. Now by this that hath been said and shall be added, we must make up the description of a perfect Swine, for the better knowledge of the Reader, which may be this, of a strait and small head. The best form is to have large members, except the head and feet, and of one uniform colour, not parted or variable, not old, but of a good race or breed.  
There be some that for the choice of their Swine do make this observation, they choose them by 
The choice or outward marks of the best Swine.  their face, by the race, and by the Region; by the face, when the Boar and Sow are of good and beautiful aspects; by the race, if they bring forth many and safely, not casting Pigs; by the Region, when they are not bred where they be of a small, slender, or vile statute and especially this is observed in the male, because that in all beasts they are oftentimes more like the fire then the dam; therefore it is better in Swine to have a thick round, and well set Hog, than a long sided one, howbeit some approve-Hogs with long legs. The buttocks ought to be fleshy, the belly large and prominent, and the snouts short and turning upward, yet the Sow is best, that hath the largest sides, if all the other members be correspondent.  
Likewise in cold Countries they must choose their Swine with rough and thick hair, but in warther and more more temperate Climates, any hair be it never so small will serve the 〈◊〉, especially if it be black▪ And thus much shall serve in this place for their several parts and members: Now 〈◊〉 will proceed on to their nourishment and copulation.  
It is most certain that Swine are of a hot temperament, and for that cause it cometh to pass 
The food of Swine.  that they do not lose their Winter hair, for by reason of the fat near to their skin, there is abundance of heat which keepeth fast the roots of the hair. Their food therefore and nourishment is easily digested in every part, for that which is so strong in the nouriture of the hair, must needs be of correspondent power in other parts. Some have thought that Swine care not for grass or herbs, but only roots, and therefore hath a peculiar snout to attain them, but I find by experience, that they will eat grass above the earth, as well as roots beneath, and they love to feed in herds together. They love above measure Acorns; and yet being given to them alone they are hurtful, and bring no less damage to them then to Sheep, (though not so often) especially to Sows that be with Pig. The best time for gathering of Acorns is in November, and it is a work for women and children. The Woods of Italy are so full of Acorns, that they nourish abundance of Swine, and that therewith are fed the greatest part of the Roman people.  
They delight also in Buckmast, and that meat maketh the Swine's flesh light, easy of digestion, 
Nigidius.  and apt for the stomach: In some Country's Haws have the same virtue to fat Hogs, that is in Acorns, for they make them weighty, strait, neat, and sweet. The next unto this Holm-berries 
Pliny.  do fat Hogs, saving that they procure looseness, except they be eaten by little and little. There is a tree which hath such bitter fruit (called Haliphlocus) whereof no beast will taste, hereof Hogs will taste, but in extreme famine and hunger, when they are without all other food and meat.  
The fruit or Apples of Palm-trees (especially such as grow in salt grounds near the Sea sides, as in Cyrene of Africa, and Judea, and not in Egypt, Cyprus, Syria, Helvetia, and Assyria) do fatten and feed Hogs: And indeed there is scarce any food whereof they do not eat, as also no place wherein they pick not out some living, both in Mountains and Fens, and plain fields, but best of all near waters, wherein by the banks sides they gather many sweet and nourishable morsels.  
There are no better abiding places for Hogs than are the Woods, wherein abound either Oaks, 
Places of their abode.  Beeches, Cork-trees, Holm, wild Olives, Tamarisk, Hasels, Apples, or Crabtrees, white Thorn, the Greek Carobs, Pinetrees, Corn-trees, Lote-trees, Prune-trees, Shrubs, Haws, or wild Pears, or Meddlers, and such like; for these fruits grow ripe successively one after the other, for there is no time of the year wherein some of them are not to be gathered soft and nourishable, whereby the herds of Swine may be maintained.  
But if at any time this food cease, and not to be found, then must there be some other provision out of the earth, such as is corn, or grains, and turn your Hogs to moist places, where they may pick up worms, and suck up fat fenny water, which thing is above all other things grateful to this beast; for which cause it pleased the holy Ghost in Scripture, to compare the pleasure that beastly men take in ●●nning, to the wallowing of Swine in the mire. The D●g (saith S. Peter) is returned to his vomit, and the Sow that was washed to wallow in the mire. For this cause also you must suffer them to dig in the water, and to eat Canes and wild Bulrushes, likewise the roots and tops of Water-cresses; and you must provide to lay up for them in water Acorns, and not spare corn to give it them by hand, as Beans, Pease, Fitches, Barley, and such like. And Columella (from whom I have taken these instructions) addeth moreover, that in the Spring time before your Hogs go abroad to bite at the sweet and fresh growing herbs, lest they provoke 
Varro.  them to looseness, you must give them some sodden drink, wash or swill, by virtue whereof that mischief must be avoided, for if it be not, such leanness will follow, that it will overthrow and kill them.  
In some Countries they also give them the escapes or refuse Grapes of Vintage, and moreover the fruits of yew tree, which is poison to Dogs. Aristomachus the Athenian by many and sundry praises 
Aelianus.  advanceth three-leaved-grass, and among other, for that as when it is green it is commodious for Sheep, so being dried it is wholesome to Swine. They love green corn, yet it is reported, that if Swine eat of it in the Isle of Salamine, their teeth by the law of the Country are beaten out of their mouths. It is wholesome to give them crude or raw Barley, especially to a Boar when he is to couple with a Sow, but unto a Sow with Pig sod.  
There is in Bavaria a kind of Scallion which beareth a red purple-flower, like to the flower of the Lily of the Valleys, which is greatly sought after and devoured by Swine. They also seek after wild Vines, and the herb called Hogs-bread, and the root of wild rapes, which beareth leaves like unto Violets, but sharper, and a white root without milk: By some it is called Buchspick, because it groweth in Woods among Beech's. They eat also flesh, and abstain not from fat. Bacon, and herein they differ from most of the ravening creatures, for Dogs will not taste of Dog's flesh, and Bears of Bears, yet will Hogs eat of Swine's flesh, yea many times the dam eateth her young ones: And it is found that Swine have not abstained from the flesh of men and children, for when they have been slain by thiefs, before they could be found, the greatest part of their body was torn in pieces and eaten by wild Swine: And indeed as we see some Hens eat up the Eggs that they themselves 
Albertus. Aelianus.  have laid, so shall we observe some Sows to devour the fruits of their own wombs, whereat we ought not to marvel as at a monstrous prodigious thing, but rather acknowledge a nutural voracity, constrained in them through famine and impatience.  
They also eat Snails and Salamanders, especially the Boars of the Mountains in Cilicia, and although there be in Salamanders a very deadly poison, yet doth it not hurt them at all, but afterward when men or beasts taste of such a Swine's flesh, the operation of the poison worketh upon them mortally: neither is this any marvel, for so it is when a Frog eateth of a Toad: and whereas if a man eat Hemlock, presently all his blood congealeth in his body and he dyeth, but if a Hog eat thereof, he not only not dyeth, but thriveth and groweth fat thereby. Aristotle reporteth one great wonder of a place about Thracia (as he saith) wherein for the compass of twenty paces there groweth Barley, whereof men eat safely, but Oxen and Sheep, and other creatures avoid it as mortal poison, and Swine will not vouchsafe to taste of men's excrements that have eaten thereof, but avoid them carefully.  
At Swine delight in meat, so also they delight more in drink, and especially in the Summer time, and therefore they which keep sucking Sows, must regard to give them their bellyful of drink twice a day, and generally we must not lead them to the waters as we do Goats, and Sheep, but when the heat of Summer is about the rising of the Dog-star, we must keep them all together by water sides, that so they may at their own pleasure, both drink and lie down to wallow in the mire, and if the coasts be so dry that this cannot be obtained or permitted, then must they have water set in troughes and vessels, whereof they may taste at their own pleasure, for otherwise through want of water they grow Liver and Lung sick.  
The miry water doth most quickly make them fat, and they will drink Wine or Beer unto drunkenness, 
Columella.  and in those Countries where Grapes grow, if the Swine come into the Vintage, they grow drunk with eating of Grapes. Also if the Lees of Wine be mingled with their meat, they grow fat above measure and senseless in their fat, whereby it hath been seen that a Mouse hath eaten into the sides of a fat Hog without the resistance of the beast: and the like is reported by Pliny of the son of L. Apronius who had been a Consul, for his body grew so fat that it was taken from him, his body remaining immovable. And in the Spring time Swine of their own accord grow so fat, that many times they cannot stand on their legs their bodies be so heavy, nor go any whit, so that if they are to be removed, they are not to be droven but to be carried in a Cart.  
Varro and Crescentiensis, do report admirable things of the fatness of Swine. For first Varro saith, that 
The great fatness of Swine.  he received knowledge from a credible honest man in Portugal, of a Swine that there was killed, the offal whereof with two ribs was sent to Volumnius a Senator, which weighed twenty and three pounds, and the fat betwixt the skin and the bone, was a foot and three fingers thick. Unto this he addeth the story of the Arcadian Sow, who suffered a Mouse to eat into her fat, and breed young ones therein, after she made a nest: which thing he likewise affirmeth of a Cow. And Crescentiensis reporteth of an other Lusitanian Swine, which after the death, weighed five hundred seventy and five pounds, and the Lard of that Hog was one foot and three fingers broad. And the like may be said of a Hog at Basil, nourished by a certain Oyl-man, in whose Lard or fat, after his death were found many passages of mice to and fro, which they had gnawed into his body without the sense of the beast. Hog's grow fat in short time. In ancient days (as Pliny writeth) they put them up to fatting 
The meat and best manner to fatten Hogs.  threescore days, and first of all they made them fast three days together, after six days they may sensibly be perceived to grow fat. There is not any beast that can better or more easily be accustomed to all kinds of food, and therefore doth very quickly grow fat, the quantity and stature of their body considered; for whereas an Ox or Cow, or Hart, and such like Beasts ask long time, yet a Swine which eateth of all sorts of meat, doth very quickly even in a month or two, or three at the most, prove worthy the knife and also his Master's table, although in some places they put them up to fatting a whole year together, and how much they profit & gather in their feeding, it is very easy for them to observe that daily keep and attend them, and have the charge and overseeing of them.  
And there must be had great care of their drink. In Thracia, after they put up a Hog to fatting, they give him drink the first day, and then let him fast from drink two days, and so give him drink by that proportion till the seventh day, afterward they observe no more diet for their Swine, but give them their fill of meat and drink till the slaughter day. In other Countries they diet them in this sort; After Beans and Pease they give them drink abundantly, because they are solid and hard; but after Oats and such like, as meal, they give them no drink, lest the meal swim up and down in their belly, and so be ejected into the excrements without any great profit. There is nothing whereon it liveth, but thereby it will grow fat except grazing, and therefore all manner of grain, Millet seed, Figs. Acorns, Nuts, Pears, Apples, Cucumbers, Roots, and such things cause them to rise in flesh gratefully, and so much the sooner if they be permitted to root now and then in the mire.  
They must not be used to one simple, or unmingled, or uncompounded mear, but with divers compounds,, for they rejoice in variety and change like other beasts, for by this mutation of food, they are not only kept from inflammation and windiness, but part of it always goeth into flesh, and part into fat.  
Some use to make their sty wherein they are enclosed to be very dark and close, for their more 
Aelianus.  speedy satting, and the reason is good, because the beast is more apt to be quiet. You shall have Bakers that will fat their Hogs with Bran; and in Elsatia a Country of Germany, they fat them with Bean-meal, for thereby they grow fat very speedily, and some with Barly-meal wet with flat milk. And in the Alps they fat them with Whey, whereby their fat and flesh groweth more white and sweet then if they were fatted with Acorns, yet Whey is very dangerous: for such is the ravening intemperancy of this beast, to swill in whatsoever is pleasant to his taste, that many times in drinking of Whey their bellies grow extended above measure, even to death, except that they be dieted by a wise keeper, and driven up and down not suffered to rest till it flow forth again backward.  
Barley is very nourishable to them, whether it be sod or raw, and especially for Sows with Pig, for it preserveth the young ones till delivery, and at the farrowing causeth an easy and safe pigging. And to conclude this part, Millers and Bakers fat with Meal and Bran, Brewers with Ale, or Barley steeped in Ale, Oylmen with the refuse of Nuts and Grapes.  
Some again there be that grow fat with the roots of Fern. When a Sow is very fat she hath always but little milk, and therefore is not apt to make any good tidy Pigs, and yet as all other beasts grow 
Albertus.  lean when they give suck, so also doth Swine. All swine in hot Regions by reason of a viscous humour, grow more fat than in the cold regions. In that part of Frisia near Germany, they fat Oxen and Swine with the same meat, for there you shall have in one stable an Ox and a Hog tied behind him at his tail, for the Ox being tied to the rack eateth Barley in the straw and chaff, which he swalloweth down without chewing, and so the softest thereof is, digested in his belly, and the other cometh forth whole in his dung, which the Hog licketh up and is therewithal fattened. And it is to be remembered, that Swine gelded or splaied, do sooner fatten than any other.  
To conclude, they love the dung of men, and the reason thereof is, because the seat of their lust is in their Liver which is very broad and insatiable, and there is nothing that hath a duller sense of smelling then this Beast, and therefore it is not offended with any carrion or stinking smell, but with sweet and pleasant ointments, as we shall show afterwards.  
Concerning their generation or copulation, it is to be noted, that a Boar or male Swine will not 
Of the copulation and breed of Swine.  remain of validity and good for breed past three year old, by the opinion of all the ancient, for such as he engendereth after that age, are but weak and not profitable to be kept and nourished. At eight months old he beginneth to leap the female, and it is good to keep him close from other of his kind for two months before, and to feed him with Barley raw, but the Sow with Barley sodden One Boar is sufficient for ten Sows; if once he hear the voice of his female desiring the Boar, he will not eat until he be admitted, and so he will continue pining, and indeed he will suffer the female to have all that can be, and groweth lean to fatten her; for which cause Homer like a wise hushandman prescribeth, that the male and female Swine be kept asunder till the time of their copulation. They continue long in the act of Copulation, and the reason thereof is, because his lust is not hot, nor yet proceeding from heat, yet is his seed very plentiful. They in the time of their copulation are angry, and outrageous, fight with one another very irefully, and for that purpose they use to harden their ribs by rubbing them voluntarily upon trees. They choose for the most part the morning for copulation; but if he be fat and young, he can endure it in every part of the year and day, but when he is lean, and weak, or old, he is not able to satisfy his females lust, for which cause she many times sinketh underneath him, and yet he filleth her while she lieth down on the ground, both of them on their buttocks together.  
They engender oftentimes in one year, the reason whereof is to be ascribed to their meat or some extraordinary heat, which is a familiar thing to all that live familiarly among men, and yet the wild Swine couple and bring forth but once in the year, because they are seldom filled with meat, endure much pain to get and much cold; for Venus in men and beasts, is a companion of satiety, and therefore they only bring forth in the spring time, and warm weather, and it is observed that in what night soever a wild Hog or sow farroweth, there will be no storm or rain. There be many causes why the tame domestical Hogs bring forth and engender more often then the wild; first because they are fed with ease; secondly because they live together, without fear, and by society are more often provoked to lust; on the other side the wild Swine come seldom together, and are often hungry, for which cause they are more dull and less venereous, yea many times they have but one stone, for which cause they are called by Aristotle and the ancient Grecians Chlunes and Monorcheis.  
But concerning the Sow, she beginneth to suffer the Boar at eight months of age, although according 
The times of a Sows Boaring.  to the diversity of Regions and air, they differ in this time of their copulation, for some begin at four months, and other again tarry till they be a year old: and this is no marvel, for even the male which engendereth before he be a year old, begetteth but weak, tender, and unprofitable Pigs. The best time of their admission is from the Calends of February unto the Vernal Equinoctial, for so it happeneth that they bring forth the young in the Summertime, for four months she goeth with young, and it is good that the Pigs be farrowed before harvest, which you purpose to keep all the year for store. After that you perceive that the Sows have conceived, then separate them from the Boars, lest by the raging lust of their provoking, they be troubled and endangered to abortment. There be some that say, a Sow may bear young till she be seven year old, but I will not strive about that whereof every poor Swineherd may give full satisfaction. At a year old a Sow may do well, if she be covered by the Boar in the month of February. But if they begin not to bear till they be twenty months old, or two years, they will not only bring forth the stronger, but also bear the longer time even to the seventh year, and at that time it is good to let them go to rivers, sens, or miry places, for even as a Man is delighted in washing or bathing, so doth Swine in filthy wallowing in the mire; therein is their rest, joy, and repose. Albertus reporteth that in some places of Germany a Sow hath been found to bear young eight years; and in other till they were fifteen years old; but after fifteen year it was never seen that a Sow brought forth young Pigs. If the Sow be fat, she is always the less prone to conceive with young, whether she be young or old. When first of all they begin to seek the Boar, they leap upon other Swine, and in process cast forth a certain purgation called Aprya, which is the same in a Sow which Hippomanes is in a Mare, than they also leave their herdfellows, which kind of behaviour or action, the Latins call by a peculiar Verb Subare, and that is applied to Harlots and wanton Women, by Horace;  
— Jamque subando,  
Tenta cubilia tectaque rumpit.  
We in English call it Boaring, because she never resteth to show her desire till she come to a Boar, and therefore when an old Woman lusteth after a man, being past lust by all natural possibility, she is called Anus subans. And the Beast is so delighted with this pleasure of carnal Copulation, that many times she falleth asleep in that action, and if the male be young or dull, then will the female leap upon him and provoke him; yea in her rage she setteth many times upon men and women, 
Pliny.  especially if that they do wear any white Garments, or if their Aprya and privy place be wetted and moistened with Vinegar. They have their proper voices and cries for this time of their Boaring, which the Boar or male understandeth presently.  
They are filled at one Copulation, and yet for their better safeguard, and to preserve them from abortment, it is good to suffer the Boar to cover her twice or thrice; and moreover, if she conceive not at the first, then may she safely be permitted three or four times together, and it is observed that except her ears hang down flagging, and carelessly, she is not filled but rejecteth the seed, but if her ears fall downward, and so hang all the time that the Boar is upon her, then is it a most certain token that she is filled, and hath conceived with young.  
After four months (as we have said) the Sow farroweth her Pigs, that is to say, in the fifth month, as it were in the seventeenth week: For so is this beast enabled by nature to bear twice in the year, and yet to suck her young ones two months together. And there is no cloven-footed beast that beareth many at a time except the Sow, except in her age, for than she beginneth to lose her Apria or purgation, and so many times miscarryeth, and many times bear but one. Yet this is marvelous that as she beareth many, so she engendereth them perfect without blindness, lameness, or any such other distress, although as we have said before, that in some places you shall see Swine whole hoofed like a Horse, yet most commonly and naturally their feet are cloven, and therefore is the wonder accounted the greater of their manifold multiplication: and the reason thereof may arise from the multitude and great quantity of their food, for the humour cannot be so well avoided and dispersed in so little a body as Swine have, as in Mares and Cows, and therefore that humour 
Niphus.  turneth, to multiply nature and natural kind, and so it cometh to pass, that by overmuch humour turned into a natural seed, it breedeth much young, and for little humour it bringeth forth a fewPigs, and those also are not only perfect, but also she is sufficiently furnished with milk to nourish them, till they be able to feed themselves. For as a fat ground or soil is to the plants that groweth 
Aristotle.  on it, even so is a fruitful Sow to the Pigs, which she hath brought forth.  
Their ordinary number which they bring forth and can nourish is twelve, or sixteen at the most, 
The number which a Sow beareth.  and very rare it is to see sixteen brought up by one Sow. Howbeit it hath been seen that a Sow hath brought forth twenty, but far more often seven, eight or ten. There is a story in Festus of a Sow that brought forth thirty at a time, his words be these; The Sow of Aeneas Lavinus did bring forth thirty white Pigs at one time, wherefore the Lavinians were much troubled about the signification of such a monstrous farrow, at last they received answer that their City should be thirty years in building, and being so they called it Alba, in remembrance of the thirty white Pigs. And Pliny affirmeth, that the images of those Pigs and the Sow their dam, were to be seen in his days in public places, and the body of the Dam or Sow preserved in Salt by the Priests of Alba, to be showed to all such as desired to be certified of the truth of that story.  
But to return to the number of young Pigs which are ordinary and without miracle bred in their dams belly, which I find to be so many as the Sow hath dugs for, so many she may well nourish and give suck unto, and not more, and it seemeth a special work of God which hath made this tame beast so fruitful, for the better recompense to man for her meat and custody. By the first farrow it may be gathered how fruitful she will be, but the second and third do most commonly exceed the first, and the last in old age is inferior in number to the first.  
Juvenal hath a comparison betwixt a white Sow and an Heifer, Scropha foecundior alba, more fruitful than a white Sow; but belike the white Sows do bring more than any other colour. Now the reason of the Poet's speech was, because that there was an Heifer in the days of Ptolmy the younger, which at one time brought forth six Calves; whereupon came the proverb of Regia Vacca, for a fruitful Cow, for Helenus telleth this to Aeneas. Upon the Sow and thirty Pigs there is this answer of the Oracle to the Lavinians concerning Alba;  
Cum tibi sollicito secreti ad fluminis undam,  
Littoreis ingens inventa sub ilicibus sus,  
Triginta capitum foetus enixa jacebit,  
Alba solo recubans, albi circum ubera nati,  
Is locus urbis erit, requies ea certa laborum.  
And Juvenal saith thus of it;  
Conspicitur sublimis aper, cui candida nomen,  
Scropha dedit laetis Phrygibus mirabile sumen,  
Et nunquam visis triginta clara mamillis.  
When the young one cometh forth of the dams ●belly wounded or imperfect, by reason of any harm therein received, (it is called Metacherum) and many times Swine engender Monsters, which cometh to pass oftener in the little beasts then in the greatest, because of the multitude of cells appointed for the receipt of the seed, by reason whereof, sometimes there are two heads to one body, sometimes two bodies and one head, sometime three legs, sometime two before and none behind; such were the Pigs without ears, which were farrowed at that time that Dionysius the Tyrant went to war against Dion, for all their parts was perfect but their ears, as it were to teach how inconsiderately against all good counsel, the Tyrant undertook that voyage; such are commonly found to be bred among them, also now and then of an unspeakable smallness like Dwarves, which cannot live, having no mouth nor ears, called by the Latines Aporcelli. If a Sow great with Pig do eat abundantly of Acorns, it causeth her to cast her farrow and to suffer abortment; and if she grow sat, then is she less fruitful in Milk.  
Now for the choice of a Pig to keep for store, it must be chosen from a lusty and strong dam bred in the Winter time, (as some say) for such as are bred in the heat of Summer are of less value, because they prove tender, small, and overmoist, and yet also if they be bred in the cold Winter they are small, by reason of extreme cold, and their dams forsake them through want of milk: and more over because they through hunger pinch and bite their dugs, so as they are very unprofitable to be nourished and preserved in the Winter time, rather they are fit to be killed and eaten young.  
But this is to be observed for reconciliation of both opinions, namely, that in hot Countries such Hogs are preferred that be bred in the Winter, but in cold, such as are bred in Maich or April: within ten days after their farrowing they grow to have teeth; and the Sow ever offereth her fore-most Dug to the Pig, that cometh first out of her belly, and the residue take their fortune as it falleth, one to one, and another to another, for it seemeth she regardeth the first by a natural instinct, not so much to prefer it, as that by the example thereof the residue may be invited to the like sucking by imitation, yet every one (as Tzetzes saith) keepeth him to his first choice. And if any of them be taken away from his Dug that is killed or sold, that dug presently drieth, and the milk turneth backward, and so until all be gone, one excepted and then it is nourished with no more than was ordained at the beginning for it. If the old Sow want milk at any time, the supply must be made by giving the young ones fried or parched corn, for raw corn or drink procureth looseness; and it is best for them to be suckled in the place where their Dam usually abideth.  
For weaning of them it is not good to let more than five or six suck of her at one time, for although every one suck but his own Dug, yet by the multitude, the milk is dried up: After two months' old they may safely be disjoined from their Dam and weaned, so as every year the Sow may breed eight months, and give suck four: it is best to let them feed asunder from their dams, till they have utterly forgotten to suck. And thus much for the procreation and nourishment of old and young Swine.  
This beast loveth society, and to live in herds or flocks together, and therefore the Ancients 
The office and first institution of Swineherds.  have invented Hog-keepers, whom they call Swineherds, wherein there was wont to be considered these instructions, first he accustomed them to the sound of his horn, for by that he called them abroad out of their folds to their feedings, for they never suffered above twelve together at the trough or parcel of meat. It becometh a Swineherd (saith Collumella) to be vigilant, diligent, industrious, and wise, for he must carry in his head the state of all that he nourisheth, both old and young, barren and fruitful; and consider the time of their farrowing, whether they be near at hand, or far off, that so none may be lost through the want of his observation; being farrowed, he must consider and look upon them to see which are fit for store, and which are not, what are their natures and probabilities; how much milk their dam is able to afford them, and how many she is to bring up, especially to regard that every Sow bring up no more than her own Pigs; for Swine being out of the sty do mingle one with another, and lose their own young ones, and when she lieth down to give them suck, she dareth her paps as well to strangers as to her own, and therefore herein must the care and wit of the herdsman appear, for if there be many, he must shut up every Sow with her young; and if that cannot be, then with a little Pitch or Tar let him give several marks to the several farrows, that so his memory may not be confounded. Another remedy to avoid the confusion of young Pigs one among another, is so to frame the threshold of the sty, that the Pigs may not be able to go in and out; for the Sow can more easily go over, and so she may be eased of their company, and they safely included at home, and so shall no stranger break into them; but every one in their own nest expect the return of their dam, which ought not to exceed the number of eight; for although the foecundity of Swine be great, yet it is better to kill off two or three, if their number be above eight, then to permit them to suck their dam; for this multitude of suckers do quickly draw away all nourishment from the dam: and when they are but eight at the most, regard must be had that the Sow be well fed with sod Barley, or such like, lest through a covetous pinching of the beast, leanness. follow to her overthrow and destruction. Another point of a good Swineherd, is to sweep oftentimes the sty, for although such be the nature of the Beast, that it defileth all things, and will be wallowing in the mire, yet will she also be very desirous of a clean lodging, and delight much in the same; and when they be shut up, they must not be enclosed like other beasts altogether, for one of them will throng and lie upon another, but there must be several porches and hatches to sever and distinguish their lodgings, so as the great with Pig may lie in one place, and the other ready to be delivered by themselves, free from all incursion and violence. These divisions or separations ought to be some 3. or 4. foot high, so as they may not be able to leap over to one another, and not covered, to the intent 
Columella. Palladius.  that every Swineherd both man and boy may freely look over to them, and tell them if any chance to be missing, or else help a poor Pig when it is overlaid by his dam.  
Whensoever the Swineherd cleanseth the sty, then let him cast in sand or some other drying thing into it, that all the moisture and wetness may be drunk up. The dam ought not to be permitted for the first ten days to go forth of the stable, except to drink, and afterward let her go abroad into some adjacent pasture, not far off, that so by her often return she may the better give suck to her young ones. When the little ones are a fortnight or three weeks old, they desire to follow their parent, wherefore they must be shut up from their mother, and feed alone in her absence, that they may better endure it afterward when they shall be weaned. They must be fed in the Summer time in the morning, before the heat be strong, and in the heat of the day led into some watery or shadowy place, that so they may be freed from extremity till the cool of the day return again, wherein they must be suffered to feed. In the Winter time they are not to be led abroad till the frost and ice be thawed and dissolved. Ten Boars are sufficient for an hundred Sows, and although some keep five or six hundred in a herd, as we may read in Scripture of the great herds of Swine, into which our Saviour Christ permitted the Devils to enter, yet is it not safe or wholesome to keep above an hundred together, for a less flock or herd requireth less cost, charge, and attendance. There is a speech of Tremellius Scrofa, tending to the commendation of the custody or nourishing of Swine, for thus he writeth: Agriculturae ab initio fui siudiosus, nec de pecore suillo mihi minor cura est, quam vobis magnis pecuariis. Cui enim ea res non est communis? quis enim nostrum fundum colit quin sues habet? & quis non audierit patres nostros dicere ignavum & sumptuosum esse, qui succidiam in carnario suspendit potius ab laniario quam ex domestico sundo? That is to say, I have been long given to follow husbandry, and I have always had as great care of my Swine, as other men of greater cattle. For what is there, whereunto Swine are not profitable? who tilleth land, and keepeth not hogs? and who hath not heard our fathers say, that he is an idle ill husband which hangs up all his provision in the shambles, and liveth rather upon the Butchers, then upon his own ground? Thus far Tremellius.  
Another part, of a good Swineherd is, to look to the gelding of his Swine, and splaying of the females, for if all be suffered to procreate and engender, it is more danger that Swine would in short time eat up men, rather than men Swine. The Latins call such a Hog gelded Macalis, and Porcastrus, 
Pliny.  that is Porcus castratus, the Germans, Ein barg, or Boetz, from whence seemeth to be derived our English Barrow-hog (for so we call a gelded male-hog) and a female Bass. The best time therefore to geld them is in the old Moon, or as we say in the wane of the Moon, but Hesiod prescribeth, that an Ox and a Boar should be gelded in the second quarter, and first day thereof, and Aristoile is of opinion that it skilleth not what age a Boar be when he is libbed; but it is clear by the best experienced among these beasts, there are two times of gelding them; one in the Spring, and the other in the Autumn, and this is to be done after a double manner; First, by making two incisions or wounds upon his stones, out of which holes the stones are to be pressed forth.  
The second way is more perilous, yet more cleanly; for first of all at one wound or incision they take out one stone, then that being forth, with their knife they cut the small skin which parteth the stones in the cod, and so press forth the second stone at the first wound, afterward applying to it ordinary medicines, such as we will describe in the treatise of their diseases.  
And the opinion of Varro is, that it is good to lib them at half a year old, or at a year old, or at three or four year old; for their better fatting; but best at a year, and not under half a year. When the stones are taken forth of an old Boar, suppose two, or three, or four year old, they are called by the Latins Polimenta, because with them they polished and smoothed garments.  
The female also is gelt or splayed, (although she often bore Pigs) whereof they open the side 
Festus.  (near her loins) and take away from her Apria, and receptacles of the Boars seed, which being sewed up again, in short time is enclosed in fat; this they do by hanging them up by their forelegs, and first of all they which do it most commodiously, must cause them to fast two days before; and then having cut it, they sew up and close fast again the wound or incision, and this is done in the same place of the female, that the stones are to be taken out in the male (as Aristotle writeth) but rather it appeareth by good examination and proof, that it is to be cut out on the right, against the bone (called Os sacrum.) And the only cause of this Sow-gelding is, for their better growth and fattening; 
Abnezoor.  which in some Countries they use, being forced thereunto through their penury and want of food; but whereas is plenty of food, there they never know it: and the inventors hereof were the Grecians, whose custom was to cut out the whole matrix. And thus much for libbing, gelding, and splaying of Swine.  
This beast is a most unpure and unclean beast, and ravening; and therefore we use (not improperly) 
The nature of this beast. Adamantius Pliny.  to call obscene and filthy men or women, by the name of Swine or Sows, They which have foreheads, eyelids, lips, mouth, or neck, like Swine, are accounted foolish, wicked, and wrathful: all their senses (their smelling excepted) are dull, because they have no Articles in their hearts, but have thick blood; and some say, that the acuteness and ripeness of the soul, standeth not in the thickness of the blood, but in the cover and skin of the body, and that those beasts which have the thickest skins, are accounted the most blockish and farthest from reason, but those which have the thinnest and softest, are the quickest of understanding: an example whereof is apparent in the Oyster, Ox, and Ape. They have a marvelous understanding of the voice of their feeder, and as ardent desire to come at his call, through often custom of meat, whereupon lieth this excellent story.  
When certain Pirates in the Tyrrhene sea, had entered a Haven, and went on land, they came to a Swine's sty, and drew out thereof divers Swine, and so carried them on Shipboard, and losing 
Aelianus.  their. Anckers and tackle, do depart and sail away. The Swineherds seeing the Pirates commit this robbery, and not being able to deliver and rescue their Cattle, because they wanted both company and strength, suffered the Thiefs in silence to ship and carry away their Cattle; at last, when they saw the Thiefs rowing out of the Port, and launching into the deep, than they lift up their voices, and with their accustomed cries or calls, called upon their Swine to come to their meat; as soon as the Swine heard the same, they presently got to the right side of the Vessel or Bark, and there flocking together, the ship being unequally balanced or laden, overturned all into the Sea, and so the Pirates were justly drowned in reward of the theft, and the stolen Swine swum safely back again to their Masters and Keepers.  
The nature of this Beast is to delight in the most filthy and noisome places, for no other cause (as I think) but because of their dull senses. Their voice is called Grunnitus gruntling; Sordida sus pascens ruris gramina grunnit; which is a terrible voice to one that is not accustomed thereunto, (for even the Elephants are afraid thereof) especially when one of them is hurt or hanged fast, or bitten, than all the residue as it were in compassion condoling his misery, run to him and cry with him, and this voice is very common in Swine at all hands to cry, except he be carried with his head upwards towards heaven, and then (it is affirmed) he never cryeth, the reason whereof is given by Aphrodisian: because it is always accustomed to look downward, and therefore when it is forced to look upwards it is suddenly appalled and afraid, held with admiration of the goodly space above him in the heavens, like one astonished, holdeth his peace (some say that then the artery of his voice is pressed) and so he cannot cry aloud. There is a fish in the river Achelous which gruntleth like a hog, whereof Juvenal speaketh, saying▪ Et quam remigibus grunnisse Elpenora porcis. And this voice of Swine is by Caecilius attributed to drunken men. The milk of Swine is very thick, and therefore cannot make whey like a Sheep's, howbeit it suddenly coagulateth and congealeth together.  
Among divers males or Boars when one of them is conqueror, the residue give obedience and yield unto him, and the chief time of their fight or discord is in their lust, or other occasions of food, or strangeness, at which time it is not safe for any man to come near them, for fear of danger from both parties, and especially those which wear white garments. And Strabo reporteth in general of all the Belgian Swine, that they were so fierce, strong, and wrathful, that it was as much danger to come near them as to angry Wolves. Nature hath made a great league betwixt Swine and Crocodiles, for there is no beast that may so freely feed by the banks sides of Nilus, as 
Horus.  the Swine may, without all hurt by the Crocodile. Other Serpents, especially the smaller Serpents, are oftentimes devoured by Swine. Aristotle saith, that when many of them are together they fear not the Wolf, and yet they never devour any Wolf, but only with their scaring and gruntling noise fear them away. When a Wolf getteth a Swine, he devoureth him, and before 
Calcagninus. Varro. Pliny. Sextus.  he can eat him draggeth him by the ears to some water to cool his teeth in his flesh (which above measure burn in devouring his flesh.) It hath been seen that a Lion was afraid of a Sow, for at the setting up of his bristles he ran away.  
It is reported that Swine will follow a man all the day long which hath eaten the brain of a Crow in his pottage: and Nigidius affirmeth, that Dogs will run away from him that hath pulled off a tick from a Swine's back. The people of Mossynaecum did engender Man with Woman publicly like Swine; and Stobaeus writing against Women saith, that some of them are derived from one beast, and some from another, and namely a woman descended of a Sow sitteth at home, and doth neither good nor harm: but Simonides writeth otherwise, and namely that a Woman born of a Sow sitteth at home suffering all things to be impure, unclean, and out of order, without decking, dressing or ornament, and so she groweth fat in her unwashed garments. And there are many fictions of the transforming into Swine. Homer feigneth that the companions of Ulysses were all by Circe turned into Swine, which is interpreted in this manner, Circe to signify unreasonable pleasure, Ulysses to signify the soul, and his companions the inferior affections thereof, and so were the companions of Ulysses turned into Swine by Circe. When unreasonable pleasures do overcome our affections and make us like Swine in following our appetites: and therefore it was the counsel of Socrates, that no man should at banquet eat more than sufficient, and those which could not abstain from them, should forbear their company that persuaded them to eat when they were not hungry, and to drink when they were not thirsty, and therefore he supposed that it was said in jest that Circe turned men into Swine. When as Ulysses by his own abstinence and Mercury his counsel, was delivered and saved from that most savage transformation, which caused Horace thus to write;  
Ulysses si bibisset pocula Circe's— Cum sociis 
Xenophon.   
Vixisset canis immundus vel amica luta sus.  
And from this came the original proverb of Forcellus Acarnanius for a tender and delicate person, used so to fullness, that all ponury is death unto him. Sweet favours as we have showed already, are very hurtful to Swine, especially the sweet oil of Margerum. Whereupon came the proverb Nil cum amaracino sui; and Lucretius speaketh hereof in this sort;  
Denique amaracinum fugitat sus, & timet omne  
Vnguentum: nam setigeris subus acre venenum est.  
And for this cause Tullius Cicero saith, Illi alabastrus patet unguenti plena; that is, a box of Alabaster full of ointment is displeasing to this Beast, for as the Scarabee or Horse fly forsaketh sweet places to light and sit upon Horse dung, even so doth Swine. There be many of the ancients that have delivered 
Coelius.  merrily Anima suis pro sale, that the Swine's soul is in their body but in stead of salt to keep the flesh from stinking, even as for no other purpose many among men seem to live and retain soul in body. They are very clamorous, and therefore are used for talking and prattling fellows, where-upon the Greek Poet Lucilius translated by Erasmus alludeth, when he saith in this manner, under Alia Menecles, alia porcellus loquitur;  
Sucula, bos, & capra mihi periere Menecles,  
Ac merces horum nomine pensa tibi est.  
Nec mihi cum Ochryade quicquam estve fuitve negoti,  
Nec fures ullos huc cito Thermopylis.  
Sed contra Eutychidem nobis lis: proinde quid hic mi  
Aut Xerxes facit, aut quid Lacedaemont●i?  
Ob pactum & de meloquere, aut clamavero clare,  
Multo aliud dicit sus, aliud Menecles.  
And to conclude, in Latin they say Sus Minervam, when an unlearned dunce goeth about to teach his better or a more learned man, then doth the Hog teach Pallos, or as we say in English, the foul Sow teach the fair Lady to spin.  
There are in Swine many presages and foretokens of foul weather, as Swineherds have observed: as first if they lie long wallowing in the mire, or if they feed more greedily than they were accustomed, or gather together in their mouths, hay, stubble, or straw, as Aratus writeth; or if they leap and dance, or frisk in any unwonted sort: and for their copulation, in years that will prove moist, they will ever be boring, but in drier years they are less libidinous.  
The greatest harm that cometh by Swine is in rooting and turning up of the earth, and this they do in Corn fields, for which we have showed that the Cyprians made a law to beat out the teeth of such Swine: for this cause Homer writeth that Irus threateneth Ulysses, because his companions eat up all his corn, to knock out their teeth: yet sometimes the husband men admit them of purpose, both into their land before it be ploughed, and also into their vineyards. It is said that the Egyptians forbear to sacrifice them, because they tread in their Corn in their fields after it is swelled out of the earth, so as the Birds cannot gather it up again, as we have showed before. The Jews and the Egyptians accounted this Beast most unclean. The Jews, not as the vain Gentiles imagined, because they worshipped it, for that it taught men to plow the earth, but for the Law of God. And the Egyptians hold it a profane thing, and therefore they had an ancient law, that no Swineherd should come into their Temple, or that any Man should give him his Daughter in Marriage. It is very certain that they were wont to be used in sacrifices. The said Egyptians never sacrificed them to the Moon and to Bacchus, and at other times it was unlawful, either to offer them, or to eat them: but it seemeth by many Authors, that their first sacrifices were of Swine, for we read of ancient customs in Hetruria, that at their marriage feasts they offered and sacrificed a Sow to Venus, and at other times, especially in Harvest, they did so to Ceres. The Latins do hold a Swine very grateful and sacred to Jupiter, because as they believed that a Sow did first of all lend her paps to him, and therefore all of them worship a Sow, and abstain from her flesh. Likewise in Mysia and Phoenicia, there were Temples of Jupiter, wherein it was forbidden to sacrifice or kill Swine by a public Law, like as it was amongst the Jews. When the Kings of Sparta were first of all chosen into that royal place, they were permitted to execute the Priest's office, and to the intent that they might never want sacrifices, there was a privilege granted them to take a Pig of every Sow: and when they sacrificed to Jupiter a Swine, it must be after or at a triumph: they were also sacrificed to Neptune, because they were impetuous and ranging Beasts; and a Boar was holy to Mars, according to this saying of Pomponius in Attellana, Mars tibi facturum, si unquam rediero, bidente verre. And there was a custom among the Athenians, when a Man had slain an hundred enemies, he was permitted to offer up to Mars, some part of a man at Lemnos, and afterward they grew out of liking of this vain custom, and in stead thereof sacrificed a Barrow or gelded Hog, and when they housled their army, they did it with Hogs, Sheep or Bulls, and nothing else, and they compassed it about three times with pomp and stately procession, and at last slew and offered them to Mars. They were wont to sacrifice a Hog for a Man that had recovered his wits after he had been mad, and also they sacrificed Swine to Silvanus, according to these Verses;  
Caedere Silvano porcum quadrante lavari:  
And again;  
Tellurem porco Silvanum lacte piabant.  
Their Pagan God Terminus, had an Ewe and a young Sow offered to him (as Ovid writeth) although by the laws of Numa, all sacrifices of living things were forbidden unto him. To Ceres and Bacchus, we have showed already how they were offered, and the reason of their sacrificing was, because they were hurtful to all green Corn and Vines.  
Prima Ceres avidi gavisa est sauguine porci,  
Vlta suas merita caede nocentis opes,  
Nam sata vere novo teneris lactentia succis,  
Eruta setigerae comperit ore suis.  
And again in another place he writeth thus;  
Prima putatur hostia Sus meruisse mori,  
— quia semina pando  
Eve rtit rostro, spemque interceperit anni.  
The time of their sacrificing to Ceres was in April, wherein the Priests with Lamps and Torches, and apparelled in white garments, did first of all kill a female Swine, and then offer her; and sometime this was a Sow with farrow, because thereby in a mystery they prayed for the fruitfulness and fecundity of the earth: and for these and such like causes we read of titles put upon them, as Porca praecidanca, for the Sow that was slain before the reaping, and Porca praesa, for the Sow that was offered at a Funeral for the safety of all the family, wherein the dead man lived. They also sacrificed a barren Sow to Proserpina, because she never bore children, and to Juno in the Calends of every month: And thus much for their sacrificing.  
Now we are to come to the use of Swine and their several parts; first of all it is certain that there is no Beast less profitable being alive than a Hog, and yet at his latter end he payeth his Master for his keeping. Cicero said well, Sus quid habet praeter escam, cui quid em ne putresecret, animam ipsam pro sale datamesse dicit Chrysippus. A Hog hath nothing in him besides his meat, and that therefore the soul thereof was given to it in stead of salt to keep it from stinking: for indeed in Lions, Dogs, Bears, Horses, and Elephants, all their virtue lieth in their minds, and their flesh is unprofitable and good for nothing, but the Swine hath no gifts at all in the mind, but in the body, the life thereof keeping the flesh and body from putrefaction. And there is no beast that God hath ordained for domestical provision of food and meat to man, except Hares and Coneys, that is so fruitful as Swine are. God (as we have touched already) Levit. 11. Deut. 14. forbade his people of Israel to eat hereof, because it was an unclean Beast not chewing the cud; and furthermore the observation 
Gillius.  of Procopius is memorable, that whereas the Egyptians did worship with divine worship, both Oxen, Kine, and Sheep, and would not eat of their flesh or kill them in sacrifice, yet did eat, and kill, and sacrifice Swine.  
The Jews were permitted and commanded to eat Oxen and Sheep, and abstain from the flesh of Swine; thus manifesting how different his ways and thoughts are from the ways and thoughts of men. The Lord doth not this for policy, but to try the obedience of his people, placeth therein one part of his worship, and therefore by his Prophets, Esa. 65. and 66. calleth the eating of Swine's flesh abomination, and threateneth thereunto a certain unavoidable judgement and damnation. The woman and her seven sons which were apprehended by King Antiochus, and by him tempted to eat Swine's flesh which they refused to do (being against the law of their God) are remembered as most worthy Martyrs of his Church, that endured, cutting off their hands and feet, pulling out their tongue, and seething in a boiling Cauldron with other exquisite torments incident to such death, as is recorded by Jason 2. Macab. 6. We read that Heliogabalus did abstain from Swine's flesh, because he was a Phaenician, and they forbore to eat it. The women of Braecea in afric, do never taste of Cow's flesh or Swine's flesh.  
The Arabian Scenites never eat hereof, and Swine cannot live in their Countries. (Ctesias and Aelianus affirm) that in India there are no Swine, either tame or wild, and that the Indians do as much forbear to eat of Swine's flesh, in detestation thereof, as they do of Man's flesh.  
Now concerning the flesh of Swine, many opinions are held about the goodness and evil thereof, yet Hypocrates writeth, that Porcinae carnes pravae sunt quum fuerint crudiores & ambustae, magis autem choleram generant, & turbationem faciunt, Suillae carnes optimae funt omnium carnium; that is, The flesh of a Boar being raw or roasted, is worst of all other, because it engendereth Choler and wild windy matter in the stomach; but the flesh of a Sow is the best of all flesh, with this proviso, that it neither exceed in fatness, leanness, or age.  
There is a merry and witty answer of a memorable Noble man to an old Gentlewoman (if not a Lady) who dispraised Bacon at the Noble man's table, and said it was a churlish, unpleasant meat. The Lord understanding a privy Emphasis in that speech against himself, (for his name was written with those Letters and syllables) answered her: you say truth, if the Bacon be a piece of an old Sow (as peradventure she seemed to be at that time.)  
The best opinion about the concoctive quality of this flesh is, that then it is best when it is in middle age, neither a Pig, nor an old Hog, for a Pig is over moist, like the Dam which is the moistest of all other earthly Beasts; and therefore cannot but engender much phlegm: and for this cause the fattest are reproved for a good diet, for that it cannot digest well through over much humidity.  
And the old Swine are most hard of Concoction, (yea though they be scorched or singed at the fire) because thereby is increased in their flesh much acrimony and sharpness, which in the stomach of men turneth into Choler: for they bite all the vessels reaching to the stomach, making a derivation of all those ill humours into the belly and other parts.  
I do not like their opinion, which think that it is better cold then hot, for fear of inflammation; this rule is good in the flesh of Goats (which are exceeding hot) but in Swine, where is no predominancy but of moisture, it is better to eat them hot then cold, even as hot Milk is more wholesome than cold. Hypocrates doth prescribe the eating of Swine's flesh in the sickness of the Spleen; and Coelius Aurelianus forbiddeth the same in the Palsy or Falling sickness.  
Galen is of opinion that Caro porcina potentissime nutrit, nourisheth most strongly, and potently; whereof he giveth an instance for a reason taken from Champions, Combatants, or Wrestlers, if the day before they wrestle or fight, they feed on an equal quantity of any other flesh, they feel themselves weak and feeble in comparison of that is gathered from Swine's flesh: and this (he saith) may be tried in Laborers, Mioners, Diggers, and Husbandmen; which retain their strength as well (if not better) by eating of Swine's flesh or Bacon as any other meat: For as Beef in thickness and solidity of substance to the eyes appearance, excelleth Pork or Bacon, so Pork and Bacon excelleth and is preferred before Beef, for a clammy nourishing humour. And this comparison betwixt Pork and Beef, Galen amplifieth farther in these words, Of Swine's flesh, those are best for men in their middle and ripe age, which are of Hogs of an answerable age, and to other which are but growing to a ripeness and perfection, Pigs, Sheets, and young growing Swine, are most nourishable. And on the contrary, young growing Oxen are most nourishable to men of perfect years and strength, because an Ox is of a far more dry temperament then a Hog.  
A Goat is less dry than an Ox, and yet compared to a Man or a Swine, it excelleth both of them; for there is a great resemblance or similitude betwixt a Man's flesh and Swine's flesh, which some have proved in taste, for they have eaten of both at one Table, and could find no difference in one from the other: for some evil Innkeepers and Hosts have so deceived men, which continued a great while, not descried or punished, until at last the finger of a man was mixed therewith, and being found, the Authors received their reward. Swine's flesh also is less excremental than Pigs flesh, and therefore more nutrible, for the moister that the flesh is, the sooner it is dispersed, and the virtue of it avoided, and old Swine notwithstanding their primitive and natural moisture, yet grow very dry, and their flesh is worst of all, because in nature humidity helpeth the concoction thereof.  
All Swine's flesh being concocted engendereth many good humours, yet withal they contain a kind of glutinous humour, which stoppeth the liver and reins, especially in those which by nature are apt to this infirmity. And although some are of opinion, that the wild Boar is more nourishable than the tame Swine, because of his laborious course of life, and getting his prey; yet it appeareth that the tame Swine by their resty life, and easy gathering of their meat, are made more fit for nourishment of man, for they are more moist: and Swine's flesh without convenient moisture (which is many times wanting in wild Boars) is poison to the stomach, and yet for a man that hath propounded to himself a thin extenuating diet, I would wish him to forbear both the one and the other, except he use exercise, and then he may eat the ears, or the cheeks, or the feet, or the haslet, if they be well sod or dressed: provided they be not fresh, but sauced or powdered; And it is no marvel that Swine's flesh should so well agree with ours, for it is apparent that they live in dirt, and love to muddle in the same.  
And if any man ask, how it cometh to pass, that Swine which both feed and live so filthily, should be so nourishable to the nature of man; some make answer, that by reason of their good constitution of body, they turn ill nutriment to a good flesh: for as men which be of a sound, perfect, and healthy disposition or temperature, are not hurt by a little evil meat, which is hard of digestion; even so is it with well constituted and tempered Swine, by continual feeding upon evil things, they grow not only to no harm, but also to a good estate, because nature in process of time draweth good out of evil: But if men which have moist stomaches, do eat of Swine's flesh, then do they suffer thereby great harm, for as water poured on wet ground, increaseth the dirt; so moistness put upon a moist stomach, increaseth more feebleness: but if a man of a dry and moist stomach do eat hereof, it is like rain falling into a dry ground, which begetteth and engendereth many wholesome fruits and herbs. And if a Swine be fatted with dried figs or nuts, it is much more wholesome. With Wine all Swine's flesh is most nourishable, and therefore the University of Salernum, prescribed that in their verses to the King of England, and also they commended the loins and guts:  
Ilia porcorum bona sunt, mala sunt reliquorum.  
And Fiera describeth the eating of Hogs-flesh in this manner;  
Su● tibi coenoso sit coena domesticus ore,  
Grata ferat nobis mensa hyemalis aprum.  
Ille licet currat de vertice montis, aquosae  
Carnis erit, pluri sed tamen apta cibo est.  
Hinc feritas silvaeque domant, & i●ania saxa,  
Post melius posita rusticitate sapit.  
And whereas Hypocrates commended Swine's flesh for Champions and Combatants; it is certain, that Bilis the Champion through eating of Swine's flesh, fell to such a height of choler, that he cast it upwards and downwards.  
When the womb of a Woman is ulcerated, let her abstain from all Swine's flesh, especially the eldest and the youngest. It is not good for any man to taste or eat this flesh in the Summer time, or any hot weather, for then only it is allowed when extreme frosts have tempered it for man's stomach, and the stomach for it: the flesh of wild Swine is most of all hurtful to them that live at ease, without exercise, because that they are immoderately given to sleep. Some are of opinion that a sow which is killed immediately after the Boar hath covered her, is not so wholesome as other: Heliogabalus observed this custom, to eat one day nothing but Pheasant Hens, another day nothing but Pullen, and the third day nothing but Pork.  
There was in ancient time a dish of meat called Trojanus, the Trojan, Hog, in imitation of the 
Erasmus. Macrobius.  Trojan Horse, for as that was stuffed within with many armed men, so was this with many several meats, and whole Beasts, as Lambs, Birds, Capons, and such like, to serve the appetites of the most strange belly-gods, and Architects of gluttony: and therefore Cincius in his oration, wherein he persuaded the Senators and people to the law Fannia, reproveth this immoderate riot in banquets, In apponendo mensis porcum Trojanum: and indeed it wanted not effect, for they forbade both Porcum Trojanum, and calum Aprugnum.  
There was another Raven-monster-dish (called Pinax) wherein were included many Beasts, Fowls Eggs, and other things which were distributed whole to the guests: and no marvel, for this Beast was as great as a Hog, and yet gilded over with silver. And Hippolocus, in his Epistle to Lynceus, speaking of the banquet of Caramis, saith thus, Allatus est nobis etiam porcus dimidia parte diligenter assus sive tostus, & dimidia altera parte tanquam ex aqua molliter elixus, mira etiam coqui industria ita paratus, ut qua parte jugulatus esset, & quomodo variis deliciis refertus ejus vener non appareat. There was brought to us a Hog, whereof the one half was well roasted, and the other half or side well sod, and this was so industriously prepared by the Cook, that it did not appear where the Hog was slain or received his deadly wound, nor yet how his belly came to be stuffed with divers and sundry excellent and delicate things. The Romans had a fashion to divide and distribute a Hog, which appeareth in these Verses of Martial;  
Iste tibi faciet bona Saturnalia porcus, 
Vobiscus.   
Inter spumantes ilice pastus apros.  
And of the eating of a sucking Pig, Martial also writeth in this manner;  
Lacte mero pastum pigrae mihi matris alumnum  
Ponat, & Aetolo de sue dives edat.  
I might add many other things concerning the eating and dressing of Swine's flesh, both young and old, but I will pass it over, leaving that learning to every Cook, and Kitchin-boy.  
Concerning Bacon, that which is called by the Latins, Perna, I might add many things, neither improper, nor impertinent, and I cannot tell whether it should be a fault to omit it in this place. The word Perna after Varro, seemeth to be derived from Pede, but in my opinion, it is more consonant to reason, that it is derived from the Greek word Pterna, which is the ribs and hips of the Hog hanged up and salted, called by Martial Petaso, and by Plautus Ophthalmia, Horaeum, Scombrum and Laridunn:  
Quanta pecus pestis veniet, quanta labes larido. 
Palladius.   
The time of the making of Bacon, is in the Winter season, and all the cold weather, and of this Martial writeth very much in one place;  
Musteus est, propera, charos ne differ amicos.  
Nam mihi cum vetulo sit petasone nihil.  
And again,  
Et pulpam dubio de petasone voras.  
— Cretana mihi fiet, vel massa licebit  
De menapis lauti, de petasone vorant.  
Strabo in his time commended the Bacon of the Gauls, or of France, affirming that it was not inferior to the Asian or Lycian, an old City of Spain (called Pompelon) near Aquitania, was also famous for Bacon. They first of all killed their hogs, and then burned or scalded off all their hair, and after a little season did slit them asunder in the middle, laying them upon salt in some tub or deep trough, and there covering them all over with salt, with the skin uppermost, and so heap flitch upon flitch, till all be salted, and then again they often turned the same, that every part and side, might receive his season, that is, after five days, laying them undermost which were uppermost, and those uppermost which were undermost. Then after twelve days salting, they took all out of the tub or trough, rubbing off from it all the salt, and so hanged it up two days in the wind, and the third day they all to anoint it with oil, and did hang it up two days more in the smoke; and afterward take it down again, and hang it or lay it up in the larder, where all the meat is preserved, still looking warily unto it, to preserve it from Mice and Worms: And thus much shall suffice at this time for the flesh of Hogs, both Pork and Bacon.  
The milk of a Sow is fat and thick, very apt to congeal, and needeth not any rennet to turn it; it breedeth little whey, and therefore it is not fit for the stomach, except to procure vomiting, and because it hath been often proved, that they which drink or eat Sow milk fall into scurfs and Leprosies, (which diseases the Asians hate above all other) therefore the Egyptians added this to all the residue of their reasons, to condemn a Sow for an unclean and filthy beast. And this was peculiarly the saying of Manethon.  
With the skins of Swine which the Grecians did call Phorine, they made shoe-leather, but now a 
The use of their skins.  days by reason of the tenderness and looseness thereof, they use it not, but leave it to the Saddlers, and to them that cover Books, for which cause it is much better than either Sheep or Goat's skins, for it hath a deeper grain, and doth not so easily fall off. Out of the parings of their skins they make a kind of glue, which is preferred before Taurocollum, and which for similitude they call Choerocollum. The fat of Swine is very precious to liquor shoes and boots therewithal. The Amber that is in common use groweth rough, rude, impolished, and without clearness, but after that it is sod in the grease of a Sow that giveth suck, it getteth that nitour and shining beauty, which we find to be in it.  
Some mix the blood of Hogs with those medicines that they cast into Waters to take fishes, and the Hunters in some Countries when they would take Wolves and Foxes, do make a train with a Hog's liver sod, cut in pieces and anointed over with honey, and so anointing their shoes with Swine's grease, draw after them a dead Cat, which will cause the beast to follow after very speedily. The hairs of Swine are used by Cobblers and Shoemakers, and also with them every Boy knoweth how to make their Nose bleed. The dung is very sharp, and yet it is justly condemned by Columella for no use, no not to fatten the earth, and Vines also are burned therewithal, except they be diligently watered or rest five years without stirring.  
In Pliny's time they studied to enlarge and make their Lettuce grow broad, and not close together, 
Theophrastus.  which they did by slitting a little the stalk, and thrusting gently into it some Hog's dung. But for trees there is more especial use of it, for it is used to ripen fruit and make the trees more plentiful. The Pomegranates and Almonds are sweetened hereby, and the Nuts easily caused to fall out of the shell Likewise, if Fennel be unsavoury, by laying to the root thereof either Hog's dung, or Pigeons dung, it may be cured; and when any Apple tree is affected and razed with Worms, by taking of Swine's dung, mixed and made soft like mortar with the urine of a man laid unto the root, it is recovered, and the Worms driven away: and if there be any rents or stripes visible upon trees, so as they are endangered to be lost thereby, they are cured by applying unto the stripes and wounds this dung of Swine.  
When the Apple trees are loose, pour upon their roots the stale of Swine, and it shall establish and settle them, and wheresoever there are Swine kept, there it is not good to keep or lodge Horses, for their smell, breath, and voice, is hateful to all magnanimous and perfect spirited Horses. And thus much in this place concerning the use of the several parts of Swine, whereunto I may add our English experiments, that if Swine be suffered to come into Orchards, and dig up and about the roots of the Apple trees, keeping the ground bore under them, and open with their noses, the benefit that will arise thereby to your increase of fruit will be very inestimable. And here to save myself of a labour about our English Hogs, I will describe their usage out of Mr. Tussers husbandry, 
Tuss. Husb.  in his own words, as followeth: and first of all for their breeding in the Spring of the year he writeth in general;  
Let Lent will kept offend not thee,  
For March and April breeders be.  
And of September he writeth thus:  
To gather some mast it shall stand thee upon,  
With servant and children your mast be all gone.  
Some left among bushes shall pleasure thy Swine,  
For fear of a mischief keep Acorns from kine.  
For ro●ting of pasture ring Hog ye have need,  
Which being well ringled, the better doth feed.  
Though young with their elders will lightly keep best,  
Yet spare not to ringle both great and the rest.  
Yoke seldom thy swine, while shack time doth last,  
For divers misfortunes that happen too fast,  
Or if you do fancy, whole ear of the Hog,  
Give ear to ill neighbour, and ear to his Dog.  
Keep hog I advise thee from meadow and Corn,  
For out aloud crying, that ere he was borne.  
Such lawless so haunting both often and long,  
If dog set him chanting he doth thee no wrong.  
And again in October's husbandry he writeth;  
Though plenty of Acorns, the Porkelings to fat  
Not taken in season may perish by that,  
If rattling or swelling get once in the throat,  
Thou losest thy porkling a Crown to a Groat.  
What ever thing fat is, again if it fall,  
Thou venterest the thing and the fatness withal.  
The fatter, the better, to sell or to kill,  
But not to continue, make proof if you will.  
In November he writeth again;  
Let Hog once sat, lose none of that;  
When mast is gone, Hog falleth anon,  
Still fat up some, till Shrovetide come,  
Now Pork and souse bears tack in a house.  
Thus far of our English husbandry about Swine. Now followeth their diseases in particular.   

Of the diseases of Swine.  
HEmlock is the bane of Panthers, Swine, Wolves, and all other beasts that live upon devouring of flesh, for the Hunters mix it with flesh, and so spread or cast the flesh so poisoned abroad in bits or morsels to be devoured by them. The root of the white Chameleon mixed with fried Barley flour. Water and oil is also poison to Swine. The black Ellebor worketh the same 
Pliny. Aelianus.  effect upon Horses, Oxen, and Swine, and therefore when the beasts do eat the white, they forbear the black with all wearisomeness. Likewise Henbane worketh many painful convulsions in their bellies; therefore when they perceive that they have eaten thereof, they run to the waters and gather Snails or Sea-crabs, by virtue whereof they escape death, and are again restored to their health. The herb Goosefoot is venomous to Swine, and also to Bees, and therefore they will never light upon it, or touch it. The black Nightshade is present destruction unto them and they abstain from Heart's tongue, and the great burr, by some certain instinct of nature. If they be bitten by any Serpents, Sea-crabs, or Snails, are the most present remedy that nature hath taught them. The Swine of Scythia by the relation of Pliny and Aristotle, are not hurt with any poison except Scorpions, and therefore so soon as ever they are stung by a Scorpion, they die if they drink. And thus much for the poison of Swine. Against the cold (of which these beasts are most impatient:) the best remedy is to make them warm sties, for if it be once taken, it will cleave faster to them, than any good thing, and the nature of this beast is, never to eat if once he feel himself sick, and therefore the diligent Master or keeper of Swine, must vigilantly regard the beginnings of their diseases, which cannot be more evidently demonstrated, then by forbearing of their meat.   

Of the Measles.  
THe Measles are called in Greek, Chalaza; in Latin, Grandines; for that they are like hailstones spread in the flesh, and especially in the leaner part of a Hog, and this disease, as Aristotle writeth, is proper to this Beast, for no other in the world is troubled therewith: for this cause the Grecians call a Measily Hog, Chaluros, and it maketh their flesh very loose and soft. The Germans call this disease Finnen, and Pfinnen; the Italians, Gremme; the French, Sursume, because the spots appear at the root of the tongue like white seeds, and therefore it is usual in the buying of Hogs in all Nations to pull out their tongue and look for the Measles, for if there appear but one upon his tongue, it is certain that all the whole body is infected. And yet the Butchers do all affirm that the cleanest hog of all, hath three of these, but they never hurt the swine or his flesh, and the Swine may be full of them, and yet none appear upon his tongue, but then his voice will be altered and not be was wont.  
These abound most of all in such Hogs as have fleshy legs and shoulders very moist, and if they be not over plentiful, they make the flesh the sweeter; but if they abound, it tasteth like stockfish or meat over-watered. If there be no appearance of these upon their tongue, than the chapman or buyer pulleth off a bristle from the back, and if blood follow, it is certain that the beast is infected, and also such cannot well stand upon their hinder legs. Their tail is very round. For remedy hereof divers days before their kill, they put into their wash or swill some ashes, especially of Hasel trees. But in France and Germany it is not lawful to sell such a Hog, and therefore the poor people do only eat them. Howbeit they cannot but engender evil humours and naughty blood in the body.  
The roots of the bramble called Ram, beaten to powder and cast into the holes, where Swine use to bathe themselves, do keep them clear from many of these diseases, and for this cause also in ancient time they gave them Horseflesh sodden, and Toads sodden in water, to drink the broth of them. The Burr pulled out of the earth without Iron, is good also for them, if it be stamped and put into milk, and so given them in their wash. They give their Hogs here in England red-lead, red-ochre, and in some places, red loam or earth. And Pliny saith, that he or she which gathereth the aforesaid Burr, must say this charm:  
Haec est herba Argemon  
Quam Minerva reperit,  
Suibus his remedium  
Qui de illa gustaverint.  
At this day there is great praise of Maidenhair for the recovery of Swine, also holy Thistle, and the root of Gunban and Harts-tongue.   

Of leanness or pining.  
SOmetime the whole herd of Swine falleth into leanness, and so forsake their meat, yea although they be brought forth into the fields to feed, yet as if they were drunk or weary, they lie down and sleep all the day long. For cure whereof, they must be closely shut up into a warm place, and made to fast one whole day from meat and water, and then give them the roots of wild Cucumber beaten to powder, and mixed with water, let them drink it, and afterward give them Beans pulse, or any dry meat to eat, and lastly warm water to procure vomit, as in men, whereby their stomaches are emptied of all things both good and bad: And this remedy is prescribed against all incertain diseases, the cause whereof cannot be discerned; and some in such cases do cut off the tops of the tails, or their ears, for there is no other use of letting these beasts blood but in their veins.   

Of the Pestilence.  
THese beasts are also subject to the Pestilence, by reason of earthquakes and sudden infections in the air, and in such affection the beast hath sometime certain bunches or swellings about the neck, then let them be separated; and give them to drink in water the roots of Daffodil:  
— Quatit aegros tussis anbela sues  
Ac faucibus angit obesis tempore pestis.  
Some give them Nightshade of the wood, which hath great stalks like cherry twigs, the leaves to be eaten by them against all their hot diseases, and also burned snails, or Pepper-wort of the Garden, or Lactuca foetida cut in pieces, sodden in water, and put into their meat.   

Of the Ague.  
IN ancient time (Varro saith) that when a man bought a Hog, he covenanted with the seller, that it was free from sickness, from danger, that he might buy it lawfully, that it had no manngie or Ague.   

The signs of an Ague in this beast are these.  
WHen they stop suddenly, standing still, and turning their heads about, fall down as it were by a Megrim, than you must diligently mark their heads which way they turn them, that you may let them blood on the contrary ear, and likewise under their tail, some two fingers from their buttocks, where you shall find a large vein fitted for that purpose, which first of all we must beat with a rod or piece of wood, that by the often striking it may be made to swell, and afterwards open the said vein with a knife: the blood being taken away, their tail must be bound up with Osier or Elm twigs, and then the Swine must be kept in the house a day or two, being fed with Barley meal, and receiving warm water to drink as much as they will.   

Of the Cramp.  
WHen Swine fall from a great heat into a sudden cold, which happeneth when in their travel they suddenly lie down through weariness, they fall to have the Cramp, by a painful convulsion of their members, and the best remedy thereof, is for to drive them up and down, till they wax warm again, and as hot as they were before, and then let them be kept warm still, and cool at great leisure, as a horse doth by walking, otherwise they perish unrecoverably, like Calves which never live after they once have the Cramp.   

Of Lice.  
THey are many times so infested and annoyed with Lice, that their skin is eaten and gnawn through thereby; for remedy whereof, some anoint them with a confection made of Cream, Butter, and a great deal of Salt: Others again anoint them, after they have washed them all over with the Lees of wine, and in England commonly the Country people use Stavesaker, red Oaker, and grease.   

Of the Lethargy.  
BY reason that they are much given to sleep in the Summer time, they fall into Lethargies, and die of the same: the remedy whereof is, to keep them from sleep, and to wake them whensoever you find them asleep.   

Of the headaches.  
THis disease is called by the Grecians, Scotemia, and Kraura, and by Albertus, Fraretis. Herewith all Swine are many times infected, and their ears fall down, their eyes are also dejected, by reason of many cold humours gathered together in their heads, whereof they die in multitudes, as they do of the pestilence, and this sickness is fatal unto them, if they be not holpen within three or four days. The remedy whereof (if there be any at all) is to hold Wine to their nostrils, first making them to smell thereof, and then rubbing it hard with it, and some give them also the roots of white Thistles, cut small and beaten into their meat, but if it fall out that in this pain they lose one of their eyes, it is a sign that the beast will die by and by after, as Pliny and Aristotle write.   

Of the Gargarism.  
THis disease is called by the Latins, Raucedo, and by the Grecians, Branchos, which is a swelling about their chaps, joined with Fever and Headache, spreading itself all over the throat, like as the Squinancy doth in a man, and many times it begetteth that also in the Swine, which may be known by the often moving of their feet, and then they die within three days, for the beast cannot eat being so affected, and the disease creepeth by little and little to the Liver, which when it hath touched it, the beast dieth, because it putrifieth as it passeth. For remedy hereof, give unto the beast those things which a man receiveth against the Squinancy, and also let him blood in the root of his tongue, (I mean in the vein under the tongue) bathing his throat with a great deal of hot water mixed with Brimstone and Salt.  
This disease in Hogs is not known from that which is called Struma, or the King's evil at the first appearance, as Aristotle and Pliny write: the beginning of this disease is in the Almonds, or kernels of the throat, and it is caused through the corruption of water which they drink; for the cure whereof, they let them blood, as in the former disease, and they give them the Yarrow with the broadest leaves. There is a Herb called Herba impia, all hoary, and outwardly it looketh like Rosemary, some say it is so called because no beast will touch it, this being beaten in pieces betwixt two tiles or stones, groweth marvellous hot, the juice thereof being mixed in milk and Wine, and so given unto the Swine to drink, cureth them of this disease, and if they drink it before they be affected therewith, they never fall into it, and the like is attributed to the herb Trinity, and Vi●la Martia, likewise the blue flowers of Violets are commended for this purpose by Dioscorides.   

Of the Kernels.  
THese are little bunches rising in the throat, which are to be cured by letting blood in the shoulder, and unto this disease belongeth that which the Germans call Rangen, and the Italians, Sidor, which is not contagious, but very dangerous, for within two days the beast doth die thereof, if it be not prevented: This evil groweth in the lower part or chap of the Swine's mouth, where it doth not swell, but waxing white, hardeneth like a piece of horn, through pain whereof the beast cannot eat, for it is in the space betwixt the fore and the hinder teeth; the remedy is to open the Swine's mouth as wide as one can, by thrusting into it a round bat, than thrust a sharp needle through the same sore, and lifting it up from the gum, they cut it off with a sharp knife; and this remedy helpeth many if it be taken in time: Some give unto them the roots of a kind of Gentian to drink, as a special medicine, which the Germans for that cause call Rangen cru●e; but the most sure way is the cutting it off: and like unto this there is such another growing in the upper chap of the mouth, and to be cured by the same remedy: the cause of both doth arise from eating of their meat over hot, and therefore the good Swineherd must labour to avoid that mischief: The mischief of this is described by Virgil:  
Hinc canibus blandis rabies venit, & quatit aegros  
Tussts anhela sues, ac faucibus angit abe sis.   

Of the pain in their Lungs.  
FOr all manner of pain in their Lungs, which come by the most part for want of drink, are to have Lung-wort stamped and given them to drink in water, or else to have it tied under their tongues two or three days together, or that which is most probable, because it is dangerous to take it inwardly, to make a hole in the ear, and to thrust it into the same, tying it fast for falling out: and the same virtue hath the white Hellebor. But the diseases of the Lungs are not very dangerous, and therefore the Butchers say, that you shall seldom find a Swine with sound Lungs or Livers: sometimes it falleth out that in the Lights of this Beast there will be apparent certain white spots as big as half a Walnut, but without danger to the Beast, sometimes the Lights cleave to the ribs and sides of the Beast, for remedy whereof you must give them the same medicines, that you give unto Oxen in the same disease. Sometimes there appear certain blathers in the Liver of water, which are called water-gals; sometimes this is troubled with vomiting, and then it is good to give them in the morning, fried pease mingled with dust of Ivory, and bruised Salt fasting, before they go to their pastures.   

Of the diseases in the Spleen.  
BY reason that this is a devouring Beast, and through want of water, it is many times sick of the Spleen, for the cure whereof you must give them Prunes of Tamariske pressed into water, to be drunk by them when they are a thirst; this disease cometh for the most part in the Summer, when they eat of sweet and green fruits, according to this verse;  
Strata jacent passim sua quaque sub arbore poma.  
The virtue of these Prunes of Tamarisk is also very profitable against the diseases of the Milt, and therefore it is to be given to Men as well as to. Beasts, for if they do but drink out of pots and cups made out of the wood of the tree Tamariske, they are easily cleared from all diseases of the Spleen; and therefore in some Countries of this great tree they make Hog troughes and mangers, for the safeguard of their Beasts, and where they grow not great, they make pots and cups. And if a Hog do eat of this Tamarisk but nine days together, at his death he shall be found to be without a Spleen, (as Marcellus writeth.) When they become loose in their bellies, which happeneth to them in the Spring time by eating of green Herbs, they either fall to be lean, or else to die. When they cannot easily make water, by reason of some stoppage, or sharpness of Urine, they may be eased by giving unto them spurge-seed. And thus much for the diseases of Swine. For conclusion whereof I will add hereunto the length of a Swine's life, according to Aristotle and Pliny, if it be not cut off by sickness or violent death; for in their days they observed that Swine did live ordinarily to fifteen years, and some of them to twenty; And thus much for the nature of Swine in general.  

The medicines of the Hog.  
The best remedy for the bitings of venomous Serpents is certainly believed to be this, to take 
Aetius.  some little creatures, as Pigs, Cocks, Kids, or Lambs▪ and tear them in pieces, applying them whiles they are hot to the wound as soon as it is made, for they will not only expel away the poison, but also make the wound both whole and sound. For the curing of Horses which are troubled with the inflammation of the Lungs; Take a sucking Pig and kill him near unto the sick Horse, that you may instantly pour the blood thereof into his jaws, and it will prove a very quick and speedy remedy. The paunch of a sucking Pig being taken out and mingled with the yolk which sticketh to the inner 
Marcellus.  parts of the skin, and moistened both together, doth very much ease the pain of the teeth being poured into that ear, on which side the grief shall lie.  
The liquor of Swine's flesh being boiled, doth very much help against the Buprestis. The same is also a very good antidote against poison, and very much helpeth those which are troubled with the Gout. Cheese made of Cow's milk being very old, so that it can scarce be eaten for tartness, being in the liquor or decoction of Swine's flesh which is old and salt, and afterwards throughly tempered, doth very much mollify the stifness of the joints, being well applied thereunto.  
The Indians use to wash the wounds of the Elephants which they have taken first with hot water, 
Aelianus.  afterwards if they see them to be somewhat deep, they anointed them with Butter: then do they assuage the inflammation thereof, by rubbing of Swine's flesh upon them, being hot and moist with the fresh blood issuing from the same. For the healing of the wounds of Elephants, Butter is chiefly commended, for it doth easily expel the iron lyrage hid therein, but for the curing of the Ulcers, there is nothing comparable to the flesh of Swine. The blood of Swine is moist, and not very hot, being in temper most like unto man's blood, therefore whosoever saith that the blood of men is profitable for any disease, he may first approve the same in Swine's blood: but if it show not the same, it may in a manner show the like action.  
For although it be somewhat inferior unto man's blood, yet at the least it is like unto it; by knowledge whereof, we hope we shall bring by the use thereof, more full and ample profit unto 
Galen.  men. For although it do not fully answer to our expectation, notwithstanding there is no such great need that we should prove men's blood. For the encouraging of a feeble and diminished Horse, Eumelius reporteth, the flesh of Swine being hot, mingled in wine, and given in drink, to be exceeding good and profitable. There also ariseth by Swine another excellent medicine against divers perilous diseases, which is this, to kill a young gelded Boar Pig, having red hairs, and being of a very good strength, receiving the fresh blood in a pot, and to stir it up and down a great while together with a stick made of red Juniper, casting out the clots of the blood, being gathered while it is stirring.  
Then to cast the scrape of the same Juniper, and stir the berries of the Juniper in the same to the quantity of seven and twenty, but in the stirring of the same, let the clots be still cast out. Afterwards mingle with the same these herbs following, Agrimony, Rue, Phu, Scabious, Betony, Pimpernel, Succory, Parsley, of each a handful. But if the measure of the blood exceed three pints, put unto it two ounces of Treacle: but if it shall be bigger, for the quantity of the blood you shall diminish the measure of the Treacle. (But all things ought to be so prepared that they may be put to the blood coming hot from the Boar.) These being mixed all together, you must draw forth a dropping liquor, which you must dry in the sun, being diligently kept in a glasse-vessell for eight days together, which you must do once every year, for it will last twenty years. This medicine is manifestly known to be a great preservative against these diseases following, namely the Plague, impostumes in the head, sides, or ribs, as also all diseases whatsoever in the Lungs, the inflammation of the Milt, corrupt or putrified blood, the Ague, swellings in the body, shaking of the heart, the Dropsy, heat in the body above nature, evil humours, but the principallest and chiefest virtue thereof is in curing all poisons, and such as are troubled with a noisome or pestilent Fever.  
Let him therefore who is troubled with any of the aforesaid diseases, drink every morning a spoonful, or four or five drops of the same liquor, and sweat upon the same, and it will in very short time perfectly cure him of his pain. Some also do use Almonds pounded or beaten in the blood against the Plague, the liquor being extracted forth by the force of fire. A young Pig being killed with a knife, having his blood put upon that part of the body of any one which is troubled with warts being as yet hot come from him, will presently dry them, and being after washed, will quite expel them away. The blood of a Sow which hath once pigged being anointed 
Marcellus.  upon women, cureth many diseases in them.  
The brains of a Boar or Sow being anointed upon the sores or Carbuncles of the privy members, 
Pliny.  doth very effectually cure them, the same effect also hath the blood of a Hog. The dugs of a woman anointed round about with the blood of a Sow, will decrease less and less. A young Pig being cut in pieces, and the blood thereof anointed upon a Woman's dugs, will make them that they shall not increase.  
Concerning the grease of Swine, it is termed diversely of all the Authors, for the Grecians call it Steer Choirion, and Oxungion, for the imitation of the Latin word Axungia; but Marcellus also applieth Axungia to the fat of other creatures, which among the ancient Authors I do not find: for in our time those which in Latin, do call that fat Axungia, which increaseth more solid between the skin and the flesh, in a Hog, a Man, a Brock or Badger, a Dormouse, a Mountain-mouse, and such like.  
The fat of Swine they commonly call Lard which groweth betwixt the skin and the flesh, in expressing the virtues of this, we will first of all show how it is to be applied to cures outwardly, and then how it is to be received inwardly; next unto Butter, it hath the chiefest commendations among the ancients, and therefore they invented to keep it long, which they did by casting some salt among it, neither is the reason of the force of it obscure or uncertain, for as it feedeth upon many wholesome herbs which are medicinable, so doth it yield from them many virtuous operations; and besides the physic of it, it was a custom for new married wives when they first of all entered into their husband's house, to anoint the posts thereof with Swine's grease in token of their fruitfulness while they were alive, and remainder of their good works when they should be dead.  
The Apothecaries for preparation of certain Ointments, do geld a male sucking Pig, especially such a one as is red, and take from his reins or belly certain fat, which the Germans call Schmaer, and the French, Oing, that is, Vnguentum: the husbandmen use Swine's grease to anoint the axle trees of their Carts and carriages, and for want thereof they take putrified Butter, and in some Countries the gum that runneth out of Pine trees, and Fir trees, with the scum of Butter mingled together: and this composition taketh away scabs and tetters in Men: but it is to be remembered that this grease must be fresh, and not salted, for of salt grease there is no use, but to scour those things that are exulcerated.  
The ancients deemed that this is the best Grease which was taken from the reins of the Hog washed in rain water, the veins being pulled out of it, and afterwards boiled in a new earthen pot, and so preserved. The fat of Swine is not so hot and dry as the fat of other beasts, the chief use of it is to moisten, to fasten, to purge, and to scatter, and herein it is most excellent when it hath been washed in Wine, for the stale salt grease so mixed with Wine, is profitable to anoint those that have the Pleurisy, and mingled with ashes and Pitch, easeth inflammations, fistulas, and tumours, and the same virtue is ascribed to the fat of Foxes, except that their fat is hotter than the Swine's, and less moist: likewise ashes of Vines mingled with stale grease of Hogs, cureth the wounds of Scorpions and Dogs, and with the spume of Nitre, it hath the same virtue against the bitings of Dogs. It is used also against the French disease (called the French pox) for they say if the knees of a Man be anointed therewith, and he stand gaping over it, it will draw a filthy matter out of his stomach, and make him vomit.  
By Serenus it is prescribed, to be anointed upon the knees, against the stifness of the Neck. Mingled with Quicksilver and Brimstone, it is sovereign against the itch and scabs. This Lard being sod with the fat, and applied to the body, doth mightily expel corruptions that cleave to the skin. The fat of Swine with Butter and Oil of Roses, is instilled into the broken skins of the brain for the cure of them.  
Likewise bugloss plucked up by the root, and the roots cut off, and curiously washed, beaten and pounded into a Ball, and mixed with Swine's grease, is good to be laid to any incurable wound. It is also profitable for the wounded Nerves of the body, beaten together with Worms of the earth, according to these Verses of Serenus:  
— Terrae lumbricos indere ●ri●os,  
Que● vetus & ranis s●ciari axungia debet.  
When bones are broken, if they be anointed with the sod grease of Swine, and so bound up fast together, after they be well set and closed, grow wonderful fast, sure and solid again: Serenus writeth thus of it;  
Si cui forte lapis teneros violaverit artus,  
Necte adipes vetulos, & tritam chamae●●sson.  
By the fat (he meaneth the fat of Swine) because presently after he maketh mention of the dung of Swine to be good for the same cure. Being mingled with Pitch, it scattereth all bunches and felons. The hardness of the breasts, Ruptures, Convulsions and Cramps, and with white Hellibor, it closeth up cliffs and chinks in the flesh, and maketh the hard skin to be soft again. It is very profitable against inflammations of Ulcers, especially the fat of the Boar Pig, mixed with liquid gum.  
Women do also use the fat of a Sow that never bore Pig to clear their skin, and to mix it with Pitch, and one third part of Ass' grease against the scabs. The same mixed with white Lead, and the spume of silver maketh the scars of the body to be of the same colour with the residue; and with Sulphur, it taketh away the spots in the Nails, mingled with the powder of Acorns: if the grease be salt, it softeneth the hardness of the flesh. Rue mixed with Swine's suet or Bull's grease, taketh away spots and freckles out of the face, and it is also profitable against the King's evil, being mixed with the powder of a Sea Oyster shell, and being anointed in a Bath, it taketh away the itch and blisters. Featherfew and stale Swine's grease, is also prescribed against the King's evil. This same alone or with Snow, easeth the pain of burnings in the flesh, and when there is an Ulcer, by reason of the burning, mix it with toasted Barley, and the white of an Egg, according to these Verses;  
— Combustis igni,  
Hordea vel fruges, atque ovi candida junges,  
Adsit adeps porcae (mira est nam forma medelae)  
Junge chelidonias, ac sic line vulnera succis,  
Quodque recens ussit glacies, axungia simplex  
Mulcet, & ex facili grata est medicamine cura.  
Fresh grease is very profitable for those members that are surboted or riven of their skin, and likewise to anoint them that are weary with long journeys. The ashes of women's hair burned in a shell, and mingled with the fat of Swine, are said to ease the pain of St. Antony's fire, and to staunch blood, and to cure Ringworms.  
The gall of a Swine, or of a Boar, and the Lights with the fat, filleth up the Kibes; and the stalks of Cabiges with the roots burned, and mingled with Swine's grease being applied to the sides, do cure the daily pains thereof. And thus far of the use of this grease for the bodies of men.  
Now also it followeth in a word to touch the use thereof for the bodies of Beasts. When the horns of Oxen or Kine are broken, they take a little Lint, Salt, Vinegar, and Oil, and lay them upon the broken horn, pouring in the liquid, and binding the rest close on the outside, and this they renew three days together; the fourth day they take the like quantity of Swine's grease, and liquid Pitch, and with a smooth rind or bark of pine they bind it to close, and so it is fastened again. When the hoof or ankles of an Ox are hurt with the plough share, then take hard Pitch, Swine's grease and Sulphur, roll them up all together in unwashed wool, and with hot burning Iron melt them upon the wound or horn.  
The ears of Dogs in the Summer time are exulcerated by flies, into the which sores it is good to instill liquid Pitch sod with Swine's grease, and this medicine also is good to deliver Beasts from the tickes, for they fall off as many as touch it. When Lambs or Kids are troubled with the Sheep pox, some use to anoint them with Swine's grease and the rust of Iron, that is two parts of Swine's grease, and one part of rust, and so warm them together. Also for the scabs upon ●orses heels, that are called the scratches, which come for the most part in the Winter time, they cure them on this manner; They take the fat of Swine, and melt it on the fire, and pour it into cold water, which afterwards they take it out and beat it well together, at last they mingle it with Brimstone beaten small, and so anoint the place therewith three days together, and the third day they open the scabs, and so continue anointing till it be cured.  
When a Horse cannot hold his Neck right, it is good to anoint him with Oil, Wine, Hony, and Hogs-grease; the manner of some Leeches is, when they have made a suppuration by Oxen in burning, they first of all wash it with stale Urine, and afterwards mingle an equal quantity of Pitch and Hog's grease together, wherewithal they anoint and cure the sore.  
Sometime the blood of Oxen falleth down into their feet, wherein it congealeth and breaketh forth into scabs, then must the place first of all be scraped with a knife, and the scabs cut away, afterwards with clothes wet in Vinegar, Salt, and Oil, moistened and pressed hard, and last of all by an equal quantity of Hog's grease, and Goat's suet sod both together, it will be cured by laying it unto it. And thus much for the remedies of Swine's grease towards Beasts. The husks of Beans being beaten small to powder, and mixed with Swine's grease, is very profitable against the pain of the hips and the nerves.  
Some Physicians take the grease of Swine, the fat of Geese, the suet of Bulls, and the Oesypus or sweat of Sheep, and anoint therewithal Gouty legs, but if the pain remove not, then do they add unto it Wax, Myrtle, Gum and Pitch, and some use it mixed with old Oil, with the stone Sacophagys, Cinck-foyl beaten in Wine with Lime or ashes. This Swine's grease beaten in water with Cumin, is prescribed by Simeon Lethi against the Gout. It remedieth the falling of the hair, and the pain in the heads of Women, mingled with one fourth part of galls, and the like virtue it hath with wild Roses, Lingulaca and Hippocampinus with Nitre and Vinegar. When the corners of one's eyes are troubled with Worms, by anointing them with the fat of a Sow with Pig, beating them together both within and without, you shall draw all the Worms out of his eyes.  
When one hath pain in his ears whereby matter issueth forth, let him beat the oldest Lard he can in a Mortar, and rake the juice thereof in fine wool, then let him put that wool into his ear, making it to work through warm water, and then infuse a little more of the juice of that Lard, and so shall he work a great cure in short time. And generally the fat of Geese, Hens, Swine, and Foxes, are prepared for all the pains in the ears.  
If there arise any bunch in the neck or throat, seethe Lard and Wine together, and so by gargarising that Liquor, it shall be dispersed, according to the Verses of Serenus;  
— In rigours  
Cervicis geminus mulcebitur unguine poples,  
Hinc longam pariter nervos medicina sequetur.  
And it is no marvel that the virtue of this should go from the knees to the Nerves, seeing that Pliny affirmeth, that from the anointing of the knees the savour goeth into the stomach: there is so great affinity or operation of Rue upon the stones, that in ancient time they were wont to cure burstness by anointing the Cod with wild Rue and Swine's grease.  
Also this Grease with rust of Iron, is good against all the imperfections in the seat. Butter, Goose grease, and Hog's grease, are indifferently used for this infirmity. Also this is used to keep Women from abortments that are subject thereunto, being applied like an eye salve. In the diseases of the Matrix, especially Ulcers, they first of all dip Sponges or Wool in warm water, and so cleanse the places infected, and afterwards cure it with resin and Swine's grease mingled together, and often using it in the day and night by way of Ointment; but if the exulceration be vehement, after the washing they put Honey unto the former confection, and some make a perfume with Goat's Horn, Galls, Swine's grease, and Gum of Cedars. And. Fernerius saith, that Lard cut small and beat in a Mortar of stone like paste, in a Limbeck of Glass, rendereth a white water, which maketh the hair yellow, and also the face comely. If a man be poisoned with Hemlock, he cannot avoid it better, then by drinking Salt, Wine, and fresh Grease. A decoction hereof is good against the poison of Bouprestis, and against Quicksilver. The suet of a Sow fed with green Herbs, is profitable to them that are sick of a consumption of the Lungs, according to this Verse of Serenus;  
Proderit & veteris sevi pila sumpta suilli.  
This may also be given them in Wine, either raw or decocted, or else in pills to be swallowed down whole if it be not salted, and the fifth day after they prescribe them to drink out of an Eggshell Liquid Pitch, binding their sides, breast, and shoulder bones very hard. It is also used for an old Cough after it is decocted, the weight of a Groat being put into three cups of Wine with some honey. It is given also to them that have the flux, especially old Lard, Hony, and Wine, being beaten together till they be all as thick as honey, whereof the quantity of a Hasil-nut, is to be drunk out of Water. Also morsels of Swine's grease, Butter, and Honey, being put down into a Horse throat, cureth him of an old Cough; and finally a piece of this Grease being old, moistened in old Wine, is profitable to a Horse that hath been overheated in his journey. When Calves be troubled with belly Worms, take one part of Swine's greasex▪ and mingle it with three parts of Hyssop, afterwards thrust it down into the throats of the Calves, and it shall expel the Worms.  
When the tongue and chaps wax black by a peculiar sickness of the mouth, which the Physicians call Morbus Epidemius, it is most wholesome to rub the tongue with the inner side of the rines of Bacon, and so draw out an extreme heat: and it is said if a man be deeply infected, whose tongue is thus rubbed; the said Bacon rind being eaten by any Dog, will procure his death. The fat of Wolves and the marrow of Swine is good to anoint blear-eyes withal. By swallowing down the marrow of Swine, the appetite to carnal copulation is increased.  
The ashes or powder of Hog's bristles which are taken out of Plasterers Pencils, wherewithal they rub walls, and mixed with Swine's grease, doth ease the pain of burnings, and also stayeth the bleeding of wounds, and the falling down of the seat being first of all washed in Wine and dried Pitch mingled therewithal. The powder of the cheek-bones of Swine, is a most present remedy for broken bones, and also for ulcers in the legs and shins. The fat of a Boar is commended against Serpents, and so also is the liver of a Boar Pig when the Fibres are taken from it, if the weight of two pence be drunk in wine.  
The brain of a Sow toasted at the fire, and laid to a Carbuncle, either disperseth or emptieth it. Likewise the blood and brains of a Boar or a Sow, or Boar Pig being mixed with Hony, doth cure the Carbuncles in the yard, and the brains alone, openeth the gums of children, to let out their teeth, as Serenus writeth;  
Aut teneris cerebrum gingivis illine poroi.  
There are naturally in the head of a Hog two little bones that have holes in them, one in the right part, and another in the left. Now if it happen that a man find these bones by chance, either one or both of them, let him lay them up safe, and whensoever he is troubled with the Headache, let him use them, hanging them about his neck by a silken thread, that is to say, if the head ache on the right side, let him hang the right bone▪ and if on the left, the left bone: These things I report upon the credit of Marcellus. Galen also writeth, that if the pole of the Swine's ear be hanged about one's neck, it will preserve him from all Cough afterwards.  
They were wont, as Dioscorides writeth, to seethe a Gudgen in a Swine's belly, by the eating whereof, they stayed the falling down of the seat. If a man eat the lungs of a Boar, and a sow sodden and fasting, they will preserve him from drunkenness all that day; and likewise the said lungs doth keep the soles of the feet from inflammation which are caused by strait shoes. It also healeth the piles, cliffs, and breaking of the skin, and kibes of the feet, by laying to it a Boars gall, and a Swine's lungs.  
If a Man drink the Liver of a Sow in Wine, it saveth his life from the bitings of venomous beasts. Also the liver of a Boar burned with Juniper-wood, cureth all the faults in the secrets; and drunk in Wine without Salt after it is sod, stayeth the looseness of the belly. The gall of Swine is not very vehement, for as the whole body is waterish, so also is that; neither is there any beast herein comparable unto it, (except the wild) and that is enemy to Ulcers, ripening the sore, scattering the evil humours, and resisting the bitings of venomous Beasts. Also the gall of Boars laid to bruised Articles, doth procure unto them wonderful ease. One shall take away an old scurf very easily by the gall of a Sow, which farrow if it be mingled with the juice of the herb Siclamine, and therewithal to rub the head well in a Bath, To keep hair from growing upon the brows when it is once plucked off; Take the gall and fat of a Boar, and put them into a smooth thick earthen pot, and of the sharpest Vinegar and oil of Almonds four ounces a piece, pour that into it, and then bind the mouth of the pot close with a thick linen cloth, so letting them stand seven days together, afterwards open them again, and you shall find upon the top a certain scum like gold, wherewithal anoint those places, which you would have remain bald, after that you have beaten it together in a mortar: likewise the gall of a Barrow Hog or Boar Pig, doth scatter Apostumes and bunches in any part of the body. The gall of a Hog dried in an Oven, and laid upon a Carbuncle, as much as will cover it, it cleaveth fast to the sore, and draweth out the root and core thereof.  
It is likewise good against the Ulcers of the ears, except the Ulcer be of long continuance, and then it is good to use a sharper gall, such as is a Sheep's, an Ox's, a Bears or a Goats, they mingle herewithal sometimes oil of Roses; but for old wounds in the ears, it is good to take one part of best Honey, and two parts of the sharpest Vinegar, and so let them boil on the fire three walmes, afterwards set them far off from the fire, until it leave seething or boiling, and then put Nitre unto it, so long till you know by the Vapour that the Nitre is settled, then seethe it again upon a gentle fire, so as it boileth not over, and lastly put into this the gall of a Boar, or of a Goat, and then seethe it the third time, taking it from the fire, when it is lukewarm, infuse it into the ears, and this gall must not be the gall of a Sow, except of such as never bore Pig. Also this gall being dried doth cure the Haemorrhoids and kibes. There are also certain slifters or cliffs in the hoofs of▪ Horses, which are cured in one night's space, by applying unto them the gall of a Barrow hog, mingled with the yolkes of Eggs.  
The blather of Swine will provoke urine, and of a Boar Pig sod, roasted or boiled, and so eaten and drunk, causeth a man to contain his urine which never could before. When the head of a Man is exulcerated and funneth, take the bladder of a Barrow-hog, with the Urine, and ca●● the same into the fat cut small, afterwards mingle it so with Salt, that it may appear all white, then bind it up fast, and dig a hole in the Garden about a cubit deep, wherein bury and cover the said gall, and so let it rest forty or fifty days in the earth, till the matter therein contained be putrified, then take it out and melt it in a dish, and keep the ointment that ariseth of it. Then wash the head all over with lie, unto the intent that it may not be offended through the Acrimony thereof, mingle it with new wine or with water, and then when it is dry after such washing, anoint it with the said ointment, and so will the noxious and unclean hairs fall every one off, and new pure ones arise in their place, and you must be very careful to keep the head from cold.  
They were wont to give the stones of Swine against the Falling sickness, but when they were first dried, and afterwards beaten to powder, and given to the sick party in Swine's milk, so he was commanded to abstain from wine many days before, and after he received it for many days together. In Savoy they take the stones out of a young Hog when they geld him, and scorch them at the fire so long, till they may be crushed to pieces, and this they prescribe to be drunk in Wine against the Colic.  
Some give the powder of Boars stones to men and women, to increase copulation and conception. The Magicians or wise men of the East prescribed to be drunk for the incontinency of urine, the powder of a Boar Pigs stones out of sweet wine, and then to make water in a Dog's kennel, which while he is doing, to speak to himself these words; Ne ipse urinam faciam ut Canis in suo cubile: but I will leave this superstition, as not worthy to be Englished. Some take the bladder of a Sow burned to powder, and drunk for this infirmity, and some a certain liquorish poison, which droppeth from the Navel of a Boar Pig, immediately after it is farrowed.  
Bacon beaten together, and made like meal, is good against a continual Cough, or stayeth bleeding at the mouth. Bacon broth is also mingled with other medicines against the Gout, and they make an emplaster of Bacon to scatter gravelly matter in the bladder. The bones of Bicon about the hips are kept to cleanse and rub teeth, and by burning of them, not only the loose teeth in men are fastened, but also the worms in the teeth of beasts are killed. If a Horse be troubled with the Glanders or any such liquid matter running out at his mouth and nose, then let the broth wherein Bacon and Swine's feet hath been sod, be mixed with honey, and so strained afterward, let it be beaten well together with Eggs, and so infused into the left Nostril of the Horse. Gagner 〈…〉 prescribeth an Emplaster to be made of Cheese, and the feet of Swine against the shrinking up of the sinews.  
The ankle bone of a Sow being burned until it be white, and bruised and taken in drink, doth cure the swellings of the neck, and pains of long continuance. The ankle bone of a Sow burned and bruised, and given to drink only in Water, is a remedy against the Colic and stone. The ankle bone of a Sow doth drive away those swellings which arise in the stomach, and doth ease the pains of the head.  
The ashes of the ankle bone of a Sow or Boar, doth cure Corns, clefts, or other ri●ts in the skin, and the hardness of the skin that is in the bottom of the feet. It is also showed, that if the bone shall be hung about the neck of those that are troubled with quartain agues, that then they shall be far better, but of what bone he speaketh, it is uncertain, but as he remembreth it is the next bone before the fat of the ankle bone.  
The bones that are taken from the hoofs of Sows, burned and beaten to powder, are very good to rub and cleanse the teeth: Also the bones next to the ribs of Bacon, being burned, are very good to fasten the teeth. The bones that are taken from the hoofs of hogs, and burned to powder, are used to cleanse the teeth, and it is very good also to fasten the teeth. The ashes which are made of a Heart's horn, or of the hoof of a Hog, are very good to cleanse or rub the teeth. The bones which are taken from the hoof of a hog burned and beaten to powder and ●ifted, and a little Spicknard added thereto, doth make the teeth very white, by often rubbing them therewith. The ashes of the hoofs of a Boar or Sow, put in drink, doth stay the incontinency of Urine, and also the Bloody flux. Take as much Mercurial sodden, as one's hand can hold, sod in two pints of Water unto one pint, and drink the same with Honey and Salt, and the powder of a Hog's hoof, and it shall lose the belly.  
The milk of a Sow drunk with sweet Wine, helpeth women in travel; and the same being drunk alone restoreth milk in women's breasts; it is also good against the Bloody flux and Phthisic. The stones of Swine beaten to powder, and drunk in Swine's milk, are good against the Falling sickness. The wise men were wont to prescribe the left foot or leg of a Camaelion to be bound unto the feet against the Gout.  
There are also many uses of the dung of Swine, and first of all it being mixed with Vinegar, is good against the bitings of venomous beasts, and Aetius maketh an Emplaster thereof, against the biting of a Crocodile. It is to be applied single against the stinging of Scorpions, and also the biting of any other reptile creature. If a Serpent bite an Ox or a Horse, o● any other fourfooted Beast, take the stalk of Nigella, and beat it into a pint of old wine, so as all the juice may go out thereof, then infuse it into the Nostrils of the Beast, and lay Swine's dung to the sore, so also it may be applied unto men, whereunto some do add Honey Attic, and the Urine of a man, and so it is to be applied warm, it being also warmed in a shell, and dried to powder, mixed with Oil, and laid to the body, easeth outward pains. I● it likewise profitable against burnings, itch, scabs, and blisters, and trembling of the body, according to these Verses of Serenus;  
Stercoris ex porco cinerem confundito lymphis:  
Sic pavidum corpus, dextra pascente foveto.  
This is also commended against hard bunches in the body, hardness of the skin, cliffs and chinks in the flesh, freckles, lice, and nits, and also the breaking of the sinews;  
Si cui forte lapis teneros violaverit artus,  
Non pudeat luteae ster●us producere porcae.  
It is also good to stay bleedings at the Nose, if it be laid to the Nostrils warm, and to stay the bleedings of Beasts, if it be given them in Wine; the same being mixed and covered with Hony, is anointed upon Horses for the Quinsy, or swellings of the throat. If the breasts of a Woman do swell after her delivery of child, it is good to anoint them with water, and the dung of Hogs, also the powder thereof mixed with Oil, is profitable for the secrets of men and women. If a man have received any hurt by bruises, so as his blood stayeth in his body, or suffer Convulsion of the Nerves through Cramps, those evils are cured by the dung of a Boar gathered in the Spring time, dried and sod in Vinegar, and some of the later Physicians prescribe it to be drunk in Water, and they say that Nero the Emperor was wont to use that medicine, when he would try the strength of his body, in a running Chariot: also the powder of the same being drunk in Vinegar, is profitable for the Rupture and inward bruises, and warmed in Wine against all manner of fluxes and Tisicks. For the pains of the Loins and all other things which need mollifying, rub them first of all with Deers grease, and then sprinkle them with old Wine mixed with the powder of Swine's dung.  
The Urine of a Swine is also good against all bunches and Apostemations being laid to in wool. The urine of a Boar Pig dried in the smoke, and drunk with sweet Wine, the quantity of a Bean, is profitable against the Falling evil; against the whiteness of the eyes, and the stone in the reins and bladder. And thus much of the Swine in general.    

Of the Wild BOAR.  
THis Beast is termed by no other name then the common Swine among the Hebrews, namely, Chasirs, as you may see in Psal. 80. where the Prophet speaketh of Chasirs de sylva; that is, the Boar out of the wood. The Grecians call him Capros and Syagros, and Clunis, although some take Clu●is for a Boar of an exceeding great stature. Aristophone saith, that there are some of this kind which are called Monit, which word by St. Cyril upon the Prophet Hosea is interpreted a wild Ass, but I rather incline to their opinion which say, that Chlunis, Monios, and Chauliodon are Poetical words for cruel Boars. Aristotle is of opinion, these Boars being gelt when they are young, grow greater and more fierce, whereunto Homer also yieldeth as he is thus translated:  
Nutriit exetum sylvis horrentibus aprum  
Instar non bruti, sed dorsi montis opaci.  
But this is to be understood of such Boars, as by accident geld themselves by rubbing upon any tree. The French call this Beast, Sanglier and Porc Sanglier; the Italiane, Cinghiale and Cinghiare, and Porco. The Spaniards, Puerco Sylvestre, and Pueoco montes, and Javali; the Germans, Wild Schwein; the Illyrians Weprz; and the Latins, Aper; for Porcus signifieth the tame Swine, and Aper the wild. The reason of this Latin name Aper, is derived from Asper, because he liveth among the sharp thorns and woods; but I rather think, that Aper is derived from Capros the Greek word, or else Aper a feritate, from fierceness and wildeness, by changing one letter into another.  
The Epithets of this Beast are many, both in Greek and Latin, such as these are; sharp, wild, Arcadian, Atalantean, troubler, bloody, toothered, hard, Erymanthean, cruel, outrageous, fierce, 
The Epithets.  strong, gnashing, lightning, yellow, raging, Acorn-gatherer, quick, rough, rough-haired, horrible, Maenalian, Mysian, Meleagrean, threatening, woodwanderer, cruel, Sabelican, bristle-bearer, foaming, strict, filthy, Tegean, Tuscan, fearful, wry-faced, truculent, devourer, violent, Vmbrian, wound-maker, impetuous, mountain-liver, armed on both sides, and such like.  
But of these Epithets there are only three, Erymanthean, Calydonian, and Mysian, which do offer unto us peculiar stories, according as we find them in the Poets, which we will prefix by way of moral discourse before we enter into the natural story of this beast. First of all, Erymanthus was a hill of Arcadia, wherein was a wild Boar, that continually did descend down and depopulate their Cornfields; Hercules coming that way, and hearing of that mischief, did kill the said Boar, and carried him upon his back to Euristeus, whereat Euristeus was so much afraid, that he went and hid himself in a brazen vessel, whereof Virgil speaketh thus:  
Placarit sylvam, & Lernam tremefecerit arcu.  
And of this Erymanthean Boar Martial speaketh;  
Quantus erat Calydon, aut Erymanthe tuus.  
Of the Calydonian Boar there is this story in Homer; When Oeneus the Prince of Aetolia sacrificed the first fruits of his Country to the Gods, he forgot Diana, wherewithal she was very angry, and sent among the people a savage Boar, which destroyed both the Country and Inhabitants: against whom the Calydonians and Pleuronians went forth in hunting, and first of all that wounded the wild Beast was Meleager, the son of Oeneus; for reward whereof, he received his head and his skin, which he bestowed on Atalanta a Virgin of Arcadia, with whom he was in love, and which did accompany him in hunting: wherewithal the sons of Thestius, which were the Ulcles of Meleager, were greatly offended (for they were the brothers to his mother Althaea) those men lay in wait to destroy him, whereof when he was advertised, he killed some of them, and put the residue to flight. For which cause the Pleuronians made war against the Calydonians: in the beginning of which war Meleager fell out with his Mother, because she did not help her Country. At last when the City was almost taken, by the persuasion of his wife Cleopatra, he went out to fight with his enemies, where in valiant manner he slew many of them, others he put to flight, who in their chase running away, fell down upon steep rocks and perished. Then Althaea the mother of Meleager, began to rage against her son, and flung into the fire the torch which the Fates had given unto her to lengthen his days; so when she saw her son was dead, she repented and slew herself, and afterwards was cast into the very self same burning fire with him. In the hunting of this Boar Ancaeus the companion of Jason to Colchis was slain. This Boar is also called a Meliagran and Atalantian Boar, of whom Martial writeth thus;  
Qui Diomedeis metuendus Setiger agris  
Aetola cecidit cuspide, talis erat.  
And again in another place;  
Lacte mero pastum pigrae mihi mortis alumnum  
Ponat, & Aetolo de sue dives edat.  
It is said that this Boar had teeth of a cubit long, and the manner of his hunting was expressed in the pinnacle of the Temple of Tegea, for which cause he is called the Tegean Boar. Upon the one side of the Boar against his middle, were painted Atalanta, Meleager, Theseus, Telamonius, Peleus, Pollus, and jolaus the companion of all Hercules travails. Prothus and Comets, the sons of Thiestius and brethren of Althaea, on the other side of the Boar stood Ancaeus wounded, and Epochus sustaining his hunting spear; next unto him stood Castor and Amphiaraus, the son of Oicleus. After them Hippothus, the son of Certion, Agamedes the son of Stymphelus, and lastly Pirithous. The teeth of this Boar were taken taken away by Augustus after the time that he had overcome Anthony, which he hung up in the Temple of Bacchus, standing in the Gardens of the Emperor. And thus much for the Caledonian Boar.  
Now concerning the Mysian Boar, I find this story recorded of him; When Adrastus the Phrygian, who was of the King's blood, had unawares killed his brother, he fled to Sardis, and after his expiation dwelled with Croesus. It happened at that time that there was a wild Boar came out of Olympus, and wasted a great part of the Country of Mysia: the people oppressed with many losses, and terrified with the presence of such a Beast, besought the King to send his own Son Attys with much company to hunt and kill the Boar. The King was afraid thereof, because in his dream he saw a vision, his Son perishing by an iron spear; yet at last he was persuaded, and committed the safeguard of his body to Adrastus. When they came to the wild Beast, Adrastus bent his spear at the Boar, and while he cast it to kill him, the son of Croesus came betwixt them, and so was slain with the spear, according to the dream of his Father. Adrastus' seeing this misfortune (that his hands which should have defended the young Prince, had taken away his life) fell into extreme passion and sorrow for the same, and although the King knowing his innocency, forgave him the fact, yet he slew himself at the Funeral of Attys, and so was burned with him in the same fire. And thus much for the Mysian Boar.  
Now we will proceed to the particular story of the wild Boar, and first of all of the Countries breeding Boars. The Spaniards say, that in the new found world, there are wild Boars much less 
Of the wild Boars parts and other accidents.  than ours, which have tails so short, that one would think they had been cut off, they differ also in their feet, for their hinder feet are not cloven, but stand upon one claw, and their forefeet are cloven like common Swine's. Their flesh also is more sweet and wholesome then common Swine's flesh, whereof Peter Martyr giveth reason in his Ocean Decades, because they feed under Palm trees, near the Seashore, and in Marshes.  
Olaus Magnus writeth, that in divers places of Scandinavia, they hunt wild Boars which are twelve foot long. The wild Boars of India according to Pliny have teeth, which in their compass contain a Cubit, and besides their teeth growing out of their chaps, they have two horns on their head like Calf's horns. In the Islands Medera, there are abundance of wild Boars, likewise in Helvetia, and especially in those parts that join upon the Alps, where they would much more abound, but that the Magistrates give liberty to every man to kill and destroy them. There are no Boars in afric, except in Ethiopia, where their Boars have all horns, and of those it was that Lycotas the Countryman saw in a public spectacle at Rome;  
Et niveos lepores, & non sine cornibus apros.  
that is, Hares white like Swine, and Boars that have horns. It is a wonderful thing that there are no Boars in Crect, and no less admirable that the Boars of Macedonia are dumb and have no voice: and thus much concerning the Countries of Boars.  
Now concerning their Colour, it is observed, that wild Boars for the most part are of a black and brown colour, especially at the top of their hair, and somewhat yellow underneath, and yet Pausanias writeth, that he hath seen Boars all white; howbeit that is not ordinary. Their blood is sharp and black like black wine, and such as will never be thick, their eyes like to the eyes of wrathful beasts, as Wolves and Lions. Their tusks are most admirable, for with them while they are alive, they cut like sharp knives, but when they are dead, they have lost that cutting property, the reason of it is in the heat of the tooth, for it is certainly affirmed by Hunters of wild Boars that when the Beast falleth 
Oppianus. Gillius.  first on the earth down before the Dogs and Hunters, if one pull off a bristle from his back, and lay it upon the tusk, the heat thereof will make it shrink up and turn together like a hot Iron, and if Dogs do chance to touch them, they burn their hairs from their back, whereby the ardent and fiery nature of this beast is manifest, as an evenlasting monument of the work of God, and yet notwithstanding all their wrath they have no gall, (as Pliny writeth) their head and face are their strongest parts, and therefore upon them they receive the Hunter's blows as upon a bucket.  
Their tears which they send forth of their eyes are very sweet, and of all other things they cannot abide their own urine, for it is thought to be so hot that it burneth them, and they can never run away in flight till they have emptied their bellies thereof. The place of their abode is for 
The places of their abode.  the most part in the Marshes and Woods: for the Scythians did hunt Hearts and wild Boars in the Marshes, but Roes and wild Asses in the plain fields. Sometimes they hide themselves among Fern, which they have gathered together in the fields, and they dig holes and ditches for themselves, wherein they rest: And this is observed that they love not so much to wallow in the mire, as the tame and domestical Swine, although they be of a hot and fiery nature. Their voice is like the voice of common Swine, but the females is somewhat more shrill. They live for the most part solitary and alone, and not in herds as the other do, and feed upon such meats as the vulgar Swine. Tragus saith, that there is a kind of green Corn in Germany, which is armed with very sharp stalks and points at both ends like Barley, this the people do seethe and eat like pease.  
Now forasmuch as wild Boars are destroyers of their Corn, they sow that grain near the woods sides where the Boars abide, whereby they defend and safeguard their better Corn. Boars do also eat the worms of the earth, which they dig out with their noses; and in Pamphilia and the mountains of Cilicia, they do eat Salamanders without hurt or danger to themselves, and yet if men chance to eat of their flesh which have so devoured them, they die afterwards through the poison: whereby it manifestly appeareth, that there is danger in eating wild Hog's flesh. Hemlock and Henbane is also poison to Swine, which they never eat but unawares, and having eaten it, presently they lose their strength in their hinder parts, whereby they are fain to draw them after them, and in that manner they crawl to the water sides, where they gather together Snails and Sea-crabs, by eating whereof they are restored to their former health. Ivy is also a medicine for the diseases of Boars, and old age maketh them altogether unfit to be preserved. Therefore in ancient time when they kept Boars in Parks, whereof Fulvius Hirpinus was the first beginner, Lucius Lucillus and Quintus Hortensius the immediate followers, I say they never kept Boars past four year old, because after that time they waxed lean and pined away.  
Now concerning their generation or copulation to engender, it is certain that they do not 
The generation of wild Swine.  couple often in the year, as the tame Swine, but only once, and that in the beginning of Winter, or the middle, so that they may bring forth in the Spring time of the year; and they choose the most unused, narrow, hollow, and steep places to couple in. The male abideth with the female thirty days together, and the female beareth her young ones, both for the number and the time answerable to the vulgar Swine. When the Boar is in copulation beforehand, while he worketh the Sow, he carrieth a mouth as white as any Horse, which as in the Horse it riseth through vehement stirring, so in the Boar it riseth through vehement heat and fervour. In the time of their lust they are very sharp, eager, and cruel, fight with all males that come in their presence, and therefore they arm their bodies by rolling in the dirt, and also by rubbing them against trees, that so they may be hard to withstand one another. This fight of Boars is thus described of Virgil:  
Per silvas tum saevus Aper, tum pessima Tigris,  
Ipse ruit dentesque sabellicus exacuit Sus,  
Et pedibus subigit terram, fricat arbore costas,  
Atque hinc atque illinc humeros ad vulnera durat.  
Being inflamed with venereal rage, he so setteth upright the bristles of his neck, that you would 
The fight of Boars.  take them to be the sharp fins of Dolphins; then champeth he with his mouth, grateth and gnasheth his teeth one against another, and breathing forth his boiling spirit, not only at his eyes, but at his foaming white mouth, he desireth nothing but copulation, and if his female endure him quietly, then doth she satisfy his lust, and kill all his anger; but if she refuse, then doth he either constrain her against her will, or else layeth her dead upon the earth. Sometimes they force a tame Sow, and then the Pigs so begotten are called Hibridae, that is, by way of contumely, Bastards: And it is to be observed, that never any wild beast being tamed, doth engender by copulation, except they be tamed very young, only wild Boars do quickly mingle with vulgar Swine. The female of this kind hath no teeth standing out of her mouth like the male, except very short ones, and therefore the residue are more like a saw then the teeth of a Boar, for it is a general rule;  
Nulli dentes exerti quibus serrati.  
Concerning the disposition of Boars in general, it is brutish, stubborn, and yet courageous; wrathful, and furious, because their blood is full of fibres, and ministereth unto them sudden matter of anger; neither are there any beasts so clothed with hair as Lions and Boars; wherefore both of them are of like fierce and angry nature, yet we have showed in the story of the Hart, how they were drawn from their meat and dens by the voice of Music. It is said, that they are not capable of any discipline or instruction, and yet Scaliger affirmeth, that he saw a Boar that belonged to the Lord of Salvimont, of an exceeding great stature, tamed by his master, who at the sounding of the horns, would come running like a Dog to hunting, and go abroad with his master among the Dogs, contending with the most swift in race to attain the prey.  
They naturally desire to bury their own footsteps in wet miry places, that they may not be found out by the Hunters; and as the rage of the Boars is greatest in the time of their lust, so is it in the Sows after their farrowing; and therefore it was an excellent speech of Cyaxares unto Cyrus, that Swine when they see the Hunter, although they be many, yet run away with their Pigs; but if the Hunter follow one of the young ones, then doth the Dam turn again, and with all her force endeavour to destroy him that would deprive her of her young ones. Before the Boars do fight, they go and whet their teeth, but while they are in contention, if it happen that a Wolf cometh in sight, than they forsake their mutual combats, and all of them join together to drive away the Wolf. The Bear dareth not to enter upon the wild Boar, except behind him, and unawares. Hesiod saith, that Vulcan pictured upon the shield of Hercules, the images and shapes of many wild beasts fight one with another, neither of both yielding to other, till both of them fell down dead, which caused Alciatus to make this Emblem of a Vulture standing by to see their contention, and suffered them to kill one another without parting, whereby afterwards she enjoyed their de●d carcases:  
Dum 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 tel●,  
Vngue 〈◊〉 〈◊〉, dent● 〈◊〉 aper,  
〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉,  
Gloria victoris, praeda futurae sue est.  
It is reported that Boars will swim single and alone like fishes, and some of them two together 
Swimming of Boars.  like Wolves, and many times in flocks and herds like Roes, for such is their ardent nature and desire of meat, that they fear not the highest Mountains, nor the deepest waters. Now concerning the flesh of wild Boars, although we have spoken abundantly in the former discourse of Swine, yet must we add something in this place; for although generally the flesh of tame Swine is viscous and cold, yet the flesh of the wild is more temperate and nourishable, and therefore of lighter concoction and stronger nourishment. Therefore those which had a Timpany were prescribed to eat Boars flesh and wild Sows, for it drieth, strengtheneth, and moveth; and men that are vexed with Saint Anthony's fire, are forbidden to eat all salt meats, and leavened bread, yet permitted to eat of Boars flesh. It is reported, that Publius Servillus Rullus, was the very first among all the Romans that did set at his Table a whole Bear, most delicately dressed and stuffed with variety of divers costly dishes; which Bear by Varro is called Aper Millienius, that is, Mill● librarum, of a thousand pound worth; against which intolerable gluttony and cost, Juvenal made these Verses;  
— Quanta est gula quae sibi ●otos  
Ponit Apres, animal propter convivia netum.  
Apitius in the beginning of his eight book, prescribeth the manner how to dress the flesh of wild Boars, wherewithal if any be delighted, let him read that book; for it is not my purpose in this Treatise, to blot any paper with any long instruction for Cooks and Belly-gods, neither were it any part of this natural History, nor yet agreeable to my calling or enterprise: and therefore I will only add this observation of Misaldus, that Boars flesh salted in powdering tubs, doth change both colour and taste, at that time of the year wherein the living Boars do rage upon their females: And thus much shall suffice to have spoken of Boars flesh.  
Now in the next place we will proceed to talk concerning the hunting of Boars, which is not 
Of the hunting of wild Boars.  only a pastime for Lords and Princes, but also a necessary labour for meaner men; for as the harm that cometh by Boars is exceeding great, and so much the greater by how much he is poorer that doth sustain it, so the utility to learn the means of destroying this beast is is more commodious, because the common proverb is more true in this then in the vulgar Swine, that they never do good till they are dead.  
It is reported of Diocletian, when he was Agent for the Romans in France, there came an old Woman called Dryas unto him, and reproved him for his covetousness, telling him that he was over-sparing, and parsimonious; to whom he answered in jest, When I am Emperor I will be more liberal: Dryas replied unto him, Noli jocare Diocletiane, nam Imperator eris cum Aprum occideris. That is, Jest not, O Diocletian: for thou shalt be Emperor when thou hast killed Aper; (that was a Boar as he thought) and therefore he gave himself to the hunting of Boars, never sparing any time that was offered unto him, always expecting the event of that speech; whereof he was frustrated until he killed Arius Aper, the Governor of the Judgement Hall, and then afterwards being Emperor, he knew that the woman did not mean a Boar, but a man. Now therefore the hunting of Boars, and the manner of their taking is many ways, either by violence in chase, or by policy in ditches and traps, or else by empoisoned baits. The best time of their hunting is in the midst of Winter, as some say; but I think the Winter is the worst time, because than they are strongest, and seeing all Swine are impatient of heat, the Summer will quickly end their life, if then they be chased. It behoveth therefore the Hunter of Boars to be very wary, and therefore the Ancients ordained that such a one should wear a rough garment of a brown colour, and likewise that his Horse should be of a yellow and fiery colour, and that the Boar-spear should be strong and sharp, for this beast is armed with a very strong head and skin, and besides they cover themselves with dried dirt, as it were with a Coat of male to blunt the weapon, and therefore he runneth willingly either without dread or fear upon the Hunters. In which encounter if he receiveth not a deadly wound, he overthroweth his adversary, except he fall flat on the ground, for the Boars teeth cannot cut upward, but downward; therefore if the Hunter be a footman, he must seat himself near some tree, and then also provide that if he miss the Boar, he may easily climb into the bought, and so save himself; but if the Swine that is raised be a female, she will all to tear and bite the Hunter with her teeth if she get him within her clatches: wherefore, for the more speedy ending of the hunting, it is good to raise the beast early in the morning, before he hath made water, for the burning of his bladder doth quickly make him weary.  
But if the Boar have either made water before, or got liberty and rest in the chase to ease himself, then will his taking be very difficult and tedious, such is the nature of this courageous beast, that he never ceaseth running till he be weary, and being wearied dissembleth the same by sitting upon his buttocks, and offereth combat to his Hunter, and yet he is not wont to strike a man, until he be wounded first by him. When the Boar is first raised out of the Wood, he snuffeth in the wind, lifting up his nose to smell what is with him, and what is against him.  
The hunting Spear must be very sharp and broad, branching forth into certain forks or horns, so as by no means the Boar shall break through them upon the Hunter, and when he bendeth the same before the beast, he must stand with one leg before another like a Wrestler, holding his left hand upon the middle of the Spear to direct the same, and the right hand behind, to thrust it forward with violence, having his eye intent upon the beast, and if it be a Boar to wound him in the middle of his forehead betwixt his eyelids, or else upon the shoulder, for in both those places the wound is deadly; but if he chance to hit him on the cheek, the greatest harm that he doth him, is that he maketh him unfit to use his tusks: of this he must be very careful that if the Boar le●p upon him, he likewise must give back and draw out his sword; and if he chance to be overturned, then to lie down in some hollow place where the Boar cannot come at him with his teeth.  
Now concerning the instruction of Dogs, and the choice of such Hounds as are appointed for the hunting of Boars, you must note, that every Dog is not fit for the same, but great mastiffs, such as are used for the baiting of Bears. For the Boar first of all terrifieth the Dog with his voice, and if he be not ready to fight but to run away, then are the Hunters in worse case than at the beginning. Therefore they must be sure to have them well instructed before they give the onset, and be likewise at hand to encourage them. When they come first of all to the place wherein they conjecture the Boar is lodged, if there be no appearance either by his footsteps, or by the wounds of his teeth upon the trees and boughs, then let them let lose one of the best Hounds, and casting about the Wood, follow with the residue whither the cry goeth.  
The Dog presseth into the thickest bushes where commonly the Boar lodgeth, and when he hath found the beast he standeth still and bayeth, then must the Hunter come and take up that Dog, for the Boar will not stir very easily out of his lodging, and go and set up his nets and toils in all the by-places, whereby it is likely the beast will pass, and these must he hang to some trees, for posts in the earth will not suffice, always making the inside of them very light, that the beast may suspect no harm. The nets being thus set up, let him return again to his Dogs, losing them all; and every Hunter arming himself with darts and a Boars Spear, so let the most skilful follow the Dogs close to exhort them and set them on, the residue follow one after another a good distance, scattering themselves into sundry angles, for their better safeguard and end of their sport: for if they should come all together, the Boar might light upon them, and wound some of them, for upon whomsoever he falleth in his rage he hurteth them: furthermore when the Dogs begin to come near to his lodging, then must they be set on more eagerly, and so heartened that they be no ways appalled at the raising of the Boar, for his manner is to make force at the foremost Dog that is nearest to him, so must he be followed in chase even unto the nets, but if the nets stand upon a side-hill, or a steep rock, then when he is ensnared he will get out with no difficulty; but if it stand upon plain ground, the toils will hold him till the Hunters come, who must presently take care to wound him with darts and spears before they meddle with him, compassing him round about very warily, so that he nor they hurt any of the Dogs, and especially they must wound him in the face or shoulders, where the wounds are mortal, as I have said before: but if it happen that the beast getteth loose when he feeleth the blows, the Hunters must not start away, but the strongest of them to meet him with his spear, setting his body as we have formerly expressed, having an especial eye to the beasts head, which way so●ver he windeth and turneth the same, for such is the nature of the Boar, sometimes he snatcheth the spear out of the Hunter's hands, or else recoileth the force back again upon the smiter, for by both these means the Hunter is overcome and overthrown: Whensoever this happeneth, then is there but one means to save the Hunter's life, which is this; another of his companions must come and charge the Boar, making as though he would wound him with his dart, but not casting it for fear of hurting the Hunter under his feet. When the Boar seeth this, he forsaketh the first man, and rusheth upon the second, who must look to defend himself with all dexterity, composing his body, and ordering his weapons, according to artificial Boar-hunting, and in the mean season the vanquished Hunter must arise again, taking fresh hold on his spear, and with all courage setting upon the adversary beast, to wound him either in the shoulders or in the head, for it is no credit to escape with life, except he kill and overcome the Boar.  
When he feeleth himself thus wounded that he cannot live, if it were not for the crosses and forks upon the Boar-spear, he would press in upon the vanquisher to take revenge for his death: For so great is the fervent wrath of this beast, that he spareth not to kill and wound, although he feel upon him the pangs of death: and what place soever he biteth either upon Dog or man, the heat of his teeth inflicteth a dangerous inflaming wound: and for this cause if he doth but touch the hair of Dogs, he burneth it off: but if it be a female that is raised, (for there is as great a rage in females as in males, though not so great power) then must the Hunter take heed he never fall to the ground, for as the male hurteth not but when a man standeth or lieth high, so the female hurteth not but when a man fulleth or lieth low: therefore if the Hunter chance to fall, he must raise himself with all speed, using no less dexterity and courage against the female, than he doth against the male.  
There is also another manner of hunting wild Swine, which is this. First of all they set up their nets in all passages, through which it is likely the beast will go, then do the men and Dogs with a gallant cry, filling the woods and fields, raise them out of their lodgings. In the mean season setting some valiant Hunters to keep the nets. When the beast perceiveth that he is sought after, up he starteth, looking about him like an evil spirit, where he may devour, but being terrified with the cry of men, and pursued by a multitude of greedy Dogs, forth he runneth in some of his usual ways, carefully looking behind him, to avoid the train that followeth, until he fall fast enclosed into the Hunter's nets, then cometh the keeper of the nets, and woundeth him with his Boar-spear, as I said before: but if it fortune that he fall out of the nets, or never cometh to them, then must they prosecute him, both men and Dogs, until they have wearied him, for such is the heat of his body, that he cannot long stand, and although he shall lodge himself in some Marish or Woods where the Hunters can have no use of their nets, yet must they not be afraid to approach unto him, and with such hunting instruments as they have, show the magnitude and courage of their mind, by attaining their game by the strength of hand, when they are deprived from the help of Art: And to conclude, the same devises, diligence, labour, prosecution, and observations, are to be used in the hunting of the Boar, which are prescribed for the hunting of the Hart. It seldom falleth out that the Pigs of wild Swine are taken, for they run and hide themselves among the leaves, and in the Woods, seldom parting from their parents until their death, and as we have said already, the dams fight for their young ones most irefully. For it is not with these as with the vulgar Swine, that they beat away their young ones from following them, but because they conceive but seldom, they suffer their Pigs to accompany them a whole year: And thus much for the violent and forcible hunting of Boars. Now followeth the artificial devises and 
Politic means to take Boars.  policies which have been invented for the same purpose, whereby to take them without pursuit of Dogs: And first of all, the same engines which we have prescribed for taking of the Hart, are also in use for taking of the Boar, and Petrus Crescentiensis showeth how a multitude of Boars may be taken together in one ditch; and first of all (he saith) near to the place where Boars make their abode, they sow in some plain fields a kind of fatting corn which Hogs love, and about that field they make a high and strong hedge, of the bough● of trees in the one part, whereof they leave a great gap, yet not altogether down to the ground. At the time of the year when the grain waxeth ripe, the Boars gather thereinto in great number: now right over against the said gap on the other side, there is another little low place of the hedge left, over which the Swine may easily leap. When the watchman hunter seeth the field full, he cometh alone and unarmed to the first gap, and therein he standeth lewring and making a terrible noise to affright the Swine; now on the other side where the hedge is left low, there is also made a vast and deep ditch, the Hog's being terrified with the presence and noise of the Hunter, and seeing him stand in the place of their entrance, run to and fro to seek another escape, and finding none, but that low place of the hedge before the ditch, over they press headlong as fast as they can, and so fall into the trench one upon another. Again, near Rome there be divers that watch in the woods, and in the night time when the Moon shineth, set up certain Iron instruments through which there glistereth fire, unto which the Boars and wild Swine will approach, or at the leastwise stand still and gaze upon them, and in the mean season the Hunters which stand in secret come and kill them with their darts: and to conclude, in Armenia, there are certain black venomous fishes, which the inhabitants take and mix with meal and cast them abroad where Boars and wild Swine did haunt, by eating whereof as also Hemlock and Henbane, they are quickly poisoned, and die: And thus much we have showed out of Xenophon and other Authors, the several ways of hunting and taking of wild Swine.  
Now forasmuch as the hunting thereof hath been often showed to be dangerous both to men 
Men that have perished by Boars in hunting.  and Dogs, I will a little add some histories concerning the death of them, which have been killed by Boars. For if that cometh not to pass which Marshal writeth;  
Thusc● gla●dis Aper populator, & ilice multa,  
Impiger Aetol● f●ma secunda forae,  
Quem mens intravit splendenti cuspide cultor,  
Praeda j●ces nostris invidios● foci●.  
I say, if the Boar be not killed by men, the Hunter is constrained many times to say with Lydia in the same Poet,  
Fuhnineo spumanti●●pri sum dente perempt●.  
Apuleius reporteth of one Leopolemus, that he loved the wife of Thrasillus; now to the intent that he might possess her, he took her husband abroad with him to the hunting of a Boar, that under colour thereof he might kill him, and say the Boar slew him: Being abroad, the nets raised, and the Dogs loosed, there appeared unto them a Boar of a monstrous shape, wonderful fat, with horrible hair, a skin set with standing bristles, rough upon the back, and his mouth continually foaming out abundance of froth, and the sound of his gnashing teeth ringing like the rattling of armour; having fire-burning eyes, a despiteful look, a violent force, and every way fervent: he slew the noblest Dogs which first set upon him, not staying till they came to him, but he sought out for them, breaking their cheeks and legs asunder, even as a Dog will do some small bones; then he trod down the nets in disdain, passing by them that offered him the first encounter, and yet remembering his own vigour and strength, turning back again upon them, first overthrowing them, and grinding them betwixt his teeth like Apples, at length he meets with Thrasillus, and first teareth his cloth from his back, and then likewise tore his body in pieces, and this man I remember in the first place to be killed by this monster-Boar, whether he was a beast or a man. Marshal in his book of spectacles remembreth a story of Diana, who killing of a wild Sow with Pig, the young ones leapt out of her belly, and this I thought good to remember here, although it be somewhat out of place;  
Inter Caesarea discrimina saeva Dianae,  
Fixisset gravidam cum levis hasta suem,  
Exiliit partus miserae de vulnere matris,  
O Lucina fero●c, hoc peperisse fuit?  
Anceus' the father of Agapenor was killed by the Caledonian Boar, as we have said already. Ca 〈…〉 was slain by a Boar in the mountain Tmolus. There was one Attas a Syrian, and another an Arcadian, and both these were slain by Boars, as Plutarch writeth in the life of Sert●rius. It is reported of one Attes a Phrygian, that as he kept his Sheep he did continually ●ing songs in commendation of the mother of the Gods, for which cause she loved him, honoured him, and often appeared unto him; whereupon Jupiter fell to be offended, and therefore sent a Boar to kill Attes. Rea after his death lamented him, and caused him to be buried honourably. The Phrygians in his remembrance did every year in the spring time lament and bewail him.  
Adonis also, the Leman of Venus, is feigned of the Poets to be killed by a Boar: and yet Macrobius saith, that it is an allegory of the Sun and the Winter, for Adonis signifieth the Sun, and the Boar the Winter: for as the Boar is a rough and sharp beast, living in moist cold, and places covered with frost, and doth properly live upon winter fruits, as Acorns, so he is the fitter emblem for Winter, that is, a devourer of the Sun's heat and warmth, both which fall away by death from all living creatures. When Teuthras a King of Mysia went to hunt in the mountain Thrasillus, he started a huge great Boar, which he and his guard followed and hunted unto the Temple of Diana Orthosi●, whereinto the Boar entered for sanctuary.  
The poor beast seeing the Hunters at hand, cried out with the voice of a man: Parce o rex pe●udi Deae, O King spare Diana's Boar: But the king being nothing at all moved therewith, slew him in the Temple; which wickedness the Goddess could not endure, and therefore first of all she restored the Boar to life, and afterwards afflicted the King with madness, who was therefore driven into the Mountains, and there lived like a beast.  
When Lysippe his mother knew hereof, she went to him into the Woods, and carried Cyranius the Prophet, who instructed him to pacify the Gods by a sacrifice of Oxen, which when it was performed, the King recovered again his right mind; and so his mother in remembrance thereof; built there a Chapel to Diana, and set thereupon the picture of a Boar in Gold, with a man's mouth. There was also a custom in ancient time for champions and their father's brethren and kindred to swear by a Boar cut in pieces. And thus much for the natural and moral story of the Boar, which I will conclude with those verses of Horace, describing the prodigious habitation of Boars in the waters, and Dolphins in the Woods, as if one had changed with another;  
Delphinum silvis appingi●, fluctibus aprum,  
Qui variare cupit rem prodigialiter unam.  

The Medicines of the wild Swine.  
There are declared a M. things concerning the remedies of Goats, but a larger and more ample power shall be shown of a wild beast of the same kind. Also the same regard shall be had concerning the remedies of a tame Sow and a wild Boar, yea, of all other tame and wild beasts, that is, that the same or things like to either of them may be ended, differing only according to more or less, because the same parts of wild beasts living, are less moist and cold then those that are tame. That which we repeat here concerning the common remedies of a Boar and Sow tamed, in some of the parts of them, to wit, the blood, the brain, the cheekbone, the lungs or lights, the liver, the gall, the ankle bone, the hoof, the dung, and urine, is not in the Sow repeated before.  
The brains of a Boar taken with blood, is very much commended against the bitings of Serpents. Again, the brains and blood of a Boar, doth help those that fear the coming of Carbuncles. The lard and fat of a Boar being sodden and bound fast together, doth with a wonderful celerity make firm those bones that are broken. The fat of a Boar mingled with Hony and Rozin, is very much commended against the bitings of Serpents.  
The fat of a wild Boar mingled with the fat of the lungs or lights, doth very much profit those which have their feet broken or bruised by any mischance. The fat of a Boar being mixed with Oil of Roses, is very good for those that are troub●nd with blisters or bushes, it being anointed thereupon. The brains of a Boar is very profitable for Carbuncles, and the pains of a man's yard. The brains of a Boar being bruised very small in Honey, and put thereto, doth wonderfully make it sound. The brains of a Boar sodden and drunk in wine, doth ease all the pains and griefs. There are more things spoken concerning the remedies of the brain in the medicines of the Sow. The ashes of the cheekbone of a Boar doth cure those ulcers which do increase bigger by little and little.  
Also the same thing doth make firm those bones that are broken. The lungs or lights of a Boar mixed with honey, and put upon the feet after the manner of a mollifying emplaster, they shall be freed from all exulcerations. Dioscorides also doth commend the lungs or lights of Sows, Lambs; and Bears. The liver of a Boar being new killed and scorched by a fire, and beaten to powder, and so being taken in wine, is an especial remedy against the bitings of Serpents and Dogs. The liver of a Boar being old, and drunken in wine with Rue, is very much commended against the bitings of Serpents. The Fibres of the liver of a Boar, and those especially which are nearest to the entrance of the gall and liver, being taken in Vinegar or rather wine, is much profitable against the bitings of Serpents.  
The liver of a Boar is good to revive those whose spirits are drowsy. The liver of a Boar doth much profit, being stopped in the ears, for those that are troubled with Apostumes or any running sores therein. The liver of a Boar being new killed and drunken in wine is very effectual against the looseness of the belly. There are certain little stones in the liver of a Boar, as there is in a common or vulgar Sow, or at leastwise like unto little stones, and they are also white, which being sodden and taken in wine, are very effectual against the disease of the Stone. Thou shalt read many more things concerning the remedies of the liver of a Boar in the medicines of the Sow. The gall of a Boar is very much commended for Wens or swellings in the neck.  
The gall of a Boar being mingled with Rosin and Wax, doth cure those ulcers which do increase bigger and bigger. The gall of a Boar, and Lambs milk, being mingled together, and dropped in the ears, is very profitable for all pains therein. The body of a man being anointed with the gall of a Boar, doth stir him up to carnal copulation. The gall of a Boar being mingled with suet and applied upon every joint of the body, doth immediately cure all pains of the Gout. We have declared also many things in the medicines of the Sow, concerning the remedies of the gall of a Boar. The stones of a Boar being eaten is very good against the Falling sickness, or the stones of a Boar being taken in Mare's milk or water, is also very effectual against the same disease. The hoofs of a Boar being burned to ashes, and sprinkled upon drink, and so taken, doth very much help those that cannot easily make water.  
The hoofs of a Boar being burned and beaten to powder, and given in drink, is very effectual against the stopping of urine. The hoofs of a Boar or Sow being burned, and given to drink in wine, is very much commended for those that cannot hold their urine in their sleep. The dung of a Sow (which liveth in the Woods) being dried and drunk in water and wine, doth stay the voiding of blood, and doth ease also old pains of the sides: And again being taken in Vinegar, it doth stay all ruptures and convulsions, and also being mingled with the syrup of Roses, it doth remedy or help those places which are out of joint.  
The dung of a Boar being new made, and hot, is a special remedy against the flux of blood which issueth forth of the Nostrils. The dung of a Boar being mingled in wine, and applied after the form of an emplaster, do presently draw away and make sound any thing which cleaveth to the body. It being also bruised and sodden with honey, and afterwards kneaded like Doughty, and so applied to the joints, doth ease all pains that arise therein.  
An emplaster made of the dung of a Boar, is very profitable against all venomous bitings, for it draweth forth the poison. All other ulcers are filled up and cleansed with the dung of a Boar, except those which arise in the thighs. The dung of a Boar dried and beaten to powder, and sprinkled upon drink, doth cure all pains of the sides. Again, it being dried and beaten to powder, and administered in wine, doth not only cure the pain in the Spleen, but also the pain in the kidneys The dung of a Boar being burned to the ashes, and given to drink in wine, doth ease all pains in the knees and legs. The dung of a Boar n●w made and anointed upon those places that are out of joint, is very profitable for them. The dung of a field-boar mixed with brimstone, and taken in 
Pliny. Marcellus.  wine, and strained Pitch, is very commendable for pains in the hips. The dung of a Boar being mingled with wine, and afterwards strained, and given to drink, about the measure of two little cup-fuls at a time, doth speedily help those which are troubled with the Sciatica.  
It also being sodden in Vinegar and Honey, doth mitigate all pains that rise in the feet or ankles The dung of a Boar burned to ashes, and sprinkled upon wine lukewarm, and so given to drink, doth help all those that are troubled with the bloody-flix. The rest of the remedies which concern the dung of a Boar, thou shalt find in the medicines of the Sow. The urine of a Boar mingled with Hony and water, and so taken, is a special remedy for those that are troubled with the Falling sickness.  
Again, the urine of a Boar being taken in sweet Vinegar, doth drive out those things which are dried in the bladder. The urine of a Boar being kept in a glass, doth cure all diseases and pains in the ears, but it is especially profitable for those which cannot hear. The urine of a Boar being 
Sextus.  kept in a glass, and made lukewarm, and dropped into the ears, is a special remedy for all Apostumes that are therein. The urine of a Boar which is kept long, is far more profitable, if so be that it be kept in a vessel of glass. Again, the urine of a Boar being dried in smoke, and moistened with Hony, and so poured into the ears, doth cure the deafness of the ears. The urine of a Boar, and Oil of Cypress, each of them being equally mingled, and made lukewarm, is also good for the same disease.  
The urine of a wild Boar also is of the same force and virtue. The bladder of a wild Boar doth stay the incontinency of the urine, if it be eaten, roasted, or boiled. The blather of a Goat being bur●ed to powder, and given to drink in water and wine, is very good and profitable for those which cannot make water easily. The urine of a Boar being drunken, doth help those that are troubled with the stone in the bladder, but it is more effectual if it be first of all mingled with the dung. The Bladder of a Boar moistened with the urine, and hung up until the waterish humour 
Sextus.  cometh forth, and then boiled and given to those which are trueulent with the Strangury, is very profitable and good for them.  
The Bladder of a Boar being dried and given in drink, is very profitable for those which are troubled with pains in the bladder and wring of the guts. The urine of a tame Boar hung up in the smoke in the bladder of a Sow, and mixed with drink, is very profitable for those that are troubled with the Strangury. The urine of a Boar, or at least wise the bladder being given in drink, hath cured those which have been troubled with the Hydropsy as some do say. The urine of a Boar being taken in drink, is very good for those that are troubled with the Stone.  
Now forasmuch also as Hunters are hurt by some, I thought it good to set down what remedies is fit for them. Therefore the wounds made of them are dangerous, because they are not only 
Marcellus.  deep, but also large and great, and it is also impossible to bring them to a glutination with medicines, for the lips of the wounds which is made by contusion, are cut off and burned. They use a mutual gnashing and striking of their teeth together, as it were against a whetstone, to take revenge upon those which pursue and follow them. Therefore they cause a certain scab to grow upon the lips of the wound, wherefore it is meet to use a suppurative and not a glutinative manner of cure in them. It is meet to use in running and moist ulcers, not hot things, but cold, both in Winter and Summer. For it is an easy matter for a Boar to hurt a Horse in the inside of his knee, in the time of his hunting, which doth breed to a waterish ulcer, and there doth also follow a swelling. To this cold things are to be applied, and it is to be cured by anointing it with a medicine which is called Diachalcanthes, or the head of a Dog, being burned about the tongue, and beaten into powder, and so to be applied after the manner of a Cataplasm. And thus much concerning the medicines of the Boar.    

Of the TATUS, or Guinean Beast.  
 
THis is a fourfooted strange Beast, which Bellonius saith, he found in Turchia, among the Mountebanks and Apothecaries. It is brought for the most part out of the newfound world, and out of Guinea, and therefore may be safely conveyed into these parts, because it is naturally covered with a hard shell, divided and interlined like the fins of fishes, outwardly seeming buckled to the back like Coat-armor, within which the beast draweth up his body, as a Hedgehog doth within his prickled skin; and therefore I take it to be a Brasilian Hedgehog. It is not much greater than a little Pig, and by the snout, ears, legs, and feet thereof, it seemeth to be of that kind, saving that the snout is a little broader, and shorter than a Pigs, and the tail very long like a Lizards or Rats, and the same covered all over with a crust or shell. The gaping of the mouth is wider than a Swine's; and one of these being brought into France, did live upon the eating of seeds, and fruits of the Gardens, but it appeareth by that picture, or rather the skin stuffed, which Adrianus Marcellus the Apothecary of ulme's, sent unto Gesner, from whence this picture here expressed was taken, that the ●eet thereof are not cloven into two partslike Swine, but rather into many like Dogs, for upon the hinder feet there are five toes, and upon the fore feet four, whereof two are so small that they are scarce visible. The breadth of that same skin was about seven fingers, and the length of it two spans, the shell or crust upon the back of it did not reach down unto the rump or tail, but broke off as it were upon the hips, some four fingers from the tail. The Merchants as I have heard, and Citizens of London keep of these with their Garden worms.   

Of the AIOCHTOCHTH.  
THere is another beast that may be compared to this, (whereof Cardanus writeth) and he calleth the name of it Aiotochth. It is a strange creature found in Hispania N●va, near the River Alvaradus, being not greater than a Cat, having the bill or snout of a Mallard, the feet of a Hedgehog, and a very long neck. It is covered all over with a shell like the trappings of a Horse divided as in a Lobster, and not continued as in an Oyster; and so covered herewith, that neither the neck nor head appear plainly, but only the ears; and the Spaniards for this cause call it Arma 〈…〉, and Co●texto: There be some do affirm that it hath a voice like a Swine, but the feet thereof are not indeed so cloven, that they remain unequal, but are like to a Horses, I mean the several cloves. There are of these as I have heard to be seen in Gardens in London, which are kept to destroy the Garden worms.   

Of the TIGER.  
THE word Tigris is an Armenian word, which signifieth both a swift Arrow, and a great 
The names of Tigers.  River, and it should seem that the name of the River Tigris was therefore so called, because of the swiftness thereof; and it seemeth to be derived from the Hebrew word Gir and Griera, which signify a Dart. Munster also in his Dictionary of three languages, doth interpret Tigroes for a Tiger. In the 4. of Job the word Laisk by the Septuagints is translated M●rmeleon, and by S. Jerom, Tigris. The Jews call the same beast Phoradei, which the Grecians call Tigris; and all the people of Europe, to whom this beast is a stranger, call it after the Greek name, as the Italians, Tiger and Tigra, the French Vn Tiger, and the Germans Tigerthier.  
Now concerning the name of the River Tigris, which because it joineth in affinity with this 
Of the Riv 〈…〉 Tigris.  beast, it is necessary that I should say something in this place, because that we find in holy Scripture that it is one of the four Rivers which runneth through Paradise; which according to Josephu●, maketh many compasses and windings in the world, and at last saileth into the Red sea; and they further say, that there is no River of the world that runneth so swiftly as this: And therefore Tigris vocatur, id est Sagitta, quod jaculum vel sagittam velocitate aequet: That is, it is called a Tiger, a Dart, or Arrow, because it runneth as fast as an Arrow flieth: and for this cause we find in The●critus, that a River in Sicilia was called Acis, that is, Spiculum, a Dart.  
Some of the Poets do derive the name of the River Tigris from this Tiger the wild beast, where-upon these Histories are told. They say, that when Bacchus was distracted, and put out of his wits by Juno, as he wandered to and fro in the world, he came to the River Sylax (which was the first name of this water) and being there desirous to pass over, but found no means to accomplish it, Jupiter in commiseration of his estate did send unto him a Tiger, who did willingly take him upon his back, and carry him over; Afterward Bacohus called that swift River by the name of that swift beast, Tiger. Others do report the tale thus. When Dionysius fell in love with the Nymph Alphesiboea, whom by no means either by promises, entreaties or rewards he could allure unto him, at last he turned himself into a Tiger, and so oppressing the Nymph through fear, did carry her over that River, and there begot upon her his son Medius, who when he came to age, remembering the fact of his father and mother, called the name of the River Tigris, because of his Father's transformation. But to leave this matter as not worth the standing upon, whether the River was called after the name of the beast, or the beast after the name of the River, or rather both of them after the name of the dart or swift Arrow, we will proceed to the natural story of the Tiger, commending that to the Readers judgement which is essential to this story, containing in it necessary learning, and garnished with all probability.  
First of all therefore, Tigers like Lions are bred in the East, South, and hot Countries, because 
Country's breeding Tigers.  their generation desireth abundance of heat, such as are in India, and near the Red sea, and the people called Asangae, or Besingi, which dwell beyond the River Ganges, are much troubled and annoyed with Tigers. Likewise the Prasians, the Hyrcanians, and the Armenians. Apollonius with his companions travelling betwixt Hiphasis and Ganges, saw many Tigers. In Berigaza and Dachinabades, which is beyond the Mediterranean Region of the East, there are abundance of Tigers, and all other wild beasts, as Arrianus writeth. In Hispaniola, Ciamba, and Guanassa, Peter Martyr saith, by the relation of a Spaniard inhabiting there, that there are many Lions and Tigers.  
The Indians say, that a Tiger is bigger than the greatest Horse, and that for strength and swiftness 
Quantity of Tigers.  they excel all other beasts. There be some which have taken them for Tigers, which are called Thoes, greater than Lions, and lesser than the Indian Tigers, as it were twice so big as Lions; but I rather agree to the relation of Arrianus, Strabo, Megasthenes, and Mearcus; for they say th●t a Tiger feareth not an Elephant, and that one of them hath been seen to fly upon the head of an Elephant, and devour it: and that among the Prastans, when f●ur men led one of these Tigers tamed, by the way they met with a Mule, and that the Tiger took the Mule by the hinder leg, drawing him after him in his teeth, notwithstanding all the force of the Mule and his four leaders; which is unto 〈◊〉 a sufficient argument not only of his strength, but of his stature also: and if any have been seen of lesser stature, they have been mistaken either for the Lynxes, or for the Thoes.  
The similitude of the body of this beast is like to a Lionesses, for so is the face and the mouth; the 
The several parts.  lower part of the forehead, and gnashing or grinning teeth, and all kind of creatures which are ravening, are footed like a Cat, their neck short, and their skins full of spots, not round like a Panthers, nor yet divers coloured, but altogether of one colour and square, and sometimes long, and therefore this beast and the Panther are of singular note among all the fourfooted: yet Solinus and Seneca seem to be of opinion that their spots are sometimes of divers colours, both yellow and black, and those long like rods in these sayings:  
Tibi daunt vari● pectora Tigers.  
And again:  
Vbera virgata ferae Caspiae.  
And Silius saith:  
Corpore virgato Tigris.  
It were needless to speak of their crooked claws, their sharp teeth, and divided feet, their long tail, agility of body, and wildeness of nature which getteth all their food by hunting. It hath been 
Oppianus.  falsely believed, that all Tigers be females, and that there are no males among them, and that they engender in copulation with the wind; whereupon Camerarius made this witty riddle in his rhetorical exercises:  
A fluvio dicor, flu●ius vel dicitur ex me,  
Junctaque sum vento, vento velocior ipso,  
Et mihi dat ventus natos, nec quaero maritos.  
The Epithets of this beasts are these: Armenian Tigers, sharp, Ganietican, Hyrcanian, fierce, 
The Epithes▪  cruel, and wicked, untamed, spotted, divers coloured, streaked, bitter, ravenous, African, greedy, Caspian, C●rcesian, Caucasean, Indian, Parthian, Marsian, straight-footed, mad, stiff, fearful, strong, foaming, and violent, with many such others, as are easy to be found in every Author. The voice of this beast is called Ranking, according to this verse:  
Tigrides indomitae rancant, rugiuntque Leones.  
Now because that they are strangers in Europe, as we have said already, never breeding in that part of the world, and as seldom seen, we must be constrained to make but a short story of it, because there are not many divers things concerning the nature of it, and in the Physic none at all. For 
Their food.  the manner of their food; they pray upon all the greatest beasts, and seldom upon the smaller, as Oxen, Hearts, and Sheep, but Hares and Coneys they let alone.  
It is reported by Plutarch, of a tame Tiger that was brought up with a Kid, the said Kid was killed 
A history.  and laid before him to eat, but he refused it two days together, and the third day oppressed with extremity of hunger, by her ranking and crying voice she made signs to her Keeper for other meat, who cast unto her a cat, which presently it pulled in pieces and devoured it. The like story unto this we have showed already in the Panther. Generally the nature of this beast, is according to the Epithets of it, sharp, untamed, cruel, and ravenous, never so tamed, but sometimes they return to their former natures; yet the Indians do every year give unto their King tamed Tigers and Panthers, and so it cometh to pass, that sometimes the Tiger kisseth his Keeper as Seneca writeth.  
In the time of their lust they are very raging and furious, according to these Verses of Virgil:  
Per sylvas tum saevus aper, tum pessima Tigris,  
Heu male cum Libyae solis ●rratur in agrin.  
They engender as Lions do, and therefore I marvel how the fable first came up, that they were all 
Their copulation and generarion.  females & had no males among them, and that the females conceived with young by the West wind. We have showed already in the story of the Dogs, that the Indian Dog is engendered of a Tiger and a Dog, and so also the Hyrcanian Dogs: Whereby it is apparent, that they do not only conceive among themselves, but also in a mingled race. The male is seldom taken, because at the sight of a man he runneth away, and leaveth the female alone with her young ones, for he hath no care of the whelps, and for this occasion I think that the fables first came up that there were no males among the Tigers. The female bringeth forth many at once like a Bitch, which she nourisheth in herden very carefully, loving them, and defending them like a Lioness from the Hunters, whereby she is many times ensnared and taken. It is reported by Aelianus, that when they hear the sound of Bells and Timbrels, they grow into such a rage and madness, that they tear their own flesh from their backs.  
For the taking of Tigers, the Indians near the River Ganges have a certain herb growing like Bugloss, 
The taking and killing of Tigers. Plutarch. Calisthenes.  which they take and press the juice out of it, this they preserve beside them, and in still silent calm nights, they pour the same down at the mouth of the Tiger's den, by virtue whereof it is said the Tigers are continually enclosed, not daring to come out over it through some secret opposition in nature, but famish and die, howling in their caves through intolerable hunger. So great is the swiftness of this beast, as we have showed already, that some have dreamt it was conceived by the wind. For as the swiftest Horses, and namely the Horses of Dardanus, are likewise fabled to be begotten by the Northern wind, so the Tigers by the West wind.  
Therefore they are never taken but in defence of their young ones, neither is there any beast 
Philostratus.  that liveth upon preying so swift as they: Solam Tigrim Indis insuperabilem esse dicunt, quoniam fugiendi celeritate, quae ventos aequare dicitur, è conspectu aufugit. Only the Tiger, the Indians say can never be conquered, because when he is hunted he runneth away out of sight as fast as the wind. For this cause they diligently seek out the caves and dens of the Tigers where their young ones are lodged, and then upon some swift Horses they take and carry them away: when the female Tiger returneth and findeth her den empty, in rage she followeth after them by the foot, whom she quickly overtaketh, by reason of her celerity.  
The Hunter seeing her at hand, casteth down one of her Whelps: the distressed angry beast knowing that she can carry but one at once, first taketh up that in her mouth, without setting upon the Hunter, contented with that one, returneth with it to her lodging; having laid it up safe, back again she returned like the wind to pursue the Hunter for the residue, who must likewise set her down another, if he have not got into his ship, for except the hunter be near the water side and have a ship ready, she will fetch them all from him, one by one, orelse it will cost him his life: therefore that enterprise is undertaken in vain upon the swiftest Horses in the world, except the waters come betwixt the Hunter and the Tiger: And the manner of this beast is, when she seeth that her young ones are shipped away, and she for ever deprived of seeing or having them again, she maketh so great lamentation upon the Sea shore howling, braying and rancking, that many times sh● dyeth in the same place, but if she recover all her young ones again from the Hunters, she departeth with unspeakable joy, without taking any revenge for their offered injury.  
For this occasion, the Hunters do devise certain round spheres of glass, wherein they picture their young ones very apparent to be seen by the dam, one of these they cast down before her at her approach, she looking upon it, is deluded, and thinketh that her young ones are enclosed therein, and the rather, because through the roundness thereof it is apt to roll and stir at every touch, this she driveth along backwards to her den, and there breaketh it with her feet & nails and so seeing she that is deceived, returneth back again after the Hunters for her true Whelps; whilst they in the mean season are safely harboured in some house, or else gone on some shipboard. It is reported by Johannes ledesma a Spaniard, this excellent story of a male and female Tiger. In the Island Dariene, standing in the Occidental Ocean of the New found World, some eight days sail from Hispaniol●, it fell out (saith he) in the year of our Lord 1514. that the said Island was annoyed with two Tigers, a male and a female, for half a year together, so that there was no night free, but they lost some of their cattle, either a Horse, or an Ox, or a Cow, or a Mare, or a Hog, and Swine, and in the time that their young ones did suck, it was not safe for men to go abroad in the day time, much less in the night; but they devoured a man, if they did not first of all meet with another beast: At length the Country thus oppressed, necessity constrained them to devise a remedy, and to try some means to mitigate their calamities, wherefore they sought out all the ways and paths of the Tigers to and from their dens, that so they might take vengeance upon the raveners for the loss of so much blood: At the last they found a common beaten way, this they cut asunder and digged deep into a large dungeon: having made the dungeon, they strewed upon the top of it little sticks and leaves, so covering it to dissemble that which was underneath, then came the heedless Tiger that way, and fell down into the ditch upon such sharp Iron stakes, and pointed instruments as they had there set, with his roaring he filled all the places thereabout, and the Mountain sounded with the echo of his roaring voice.  
The people came upon him, and casting great and huge stones upon his back killed him, but first of all, he broke into a thousand pieces, both the stones, Weapons, and Spears, that were cast against him; and so great was his fury, that when he was half dead, and the blood run out of his body, he terrified the standers by beholding and looking upon him. The male Tiger being thus killed, they followed the footsteps into the Mountains where the female was lodged, and there in her absence took away two of her young ones, yet afterward changing their minds, carried them back again, putting upon them two brazen collars and chains, and making them fast in the same den, that so when they had sucked till they were greater, they might be with pleasure and safety conveyed into Spain. At last when the time appointed was come that they should be taken forth to be sent away, the people went to the den, wherein they found neither young nor old, but their collars fastened in the same place that they had left them, whereby it was conceived that the envious mother had killed and torn her young ones in pieces, rather than they should fall into the hands of the hunters; so that this beastly love of hers, ended in horrible cruelty, and for this occasion is it that Medea thus speaketh in Ovid;  
Hoc ego s● patiar, tum me de Tigride natam,  
Tu● serrum & scopulos gestare in cor de videbor.  
And for this cause it was feigned, not without singular wit by the Poets, that such persons as satisfy the fullness of their wrath in extremity of revenge, are transformed into Tigers. The same Poet compareth the wrath of Perseus standing betwixt two advantages unto a Tiger betwixt two preys or herds of cattle, being in doubt whether of them to devour, in this manner;  
Tigris ut auditis diversa valle du●rum,  
E●timulata fame, mugitibus armentorum,  
Nescit utro potius ruat, & ruere ardet utroque  
Sic dubius Perseus dextra lavave feratur.  
In ancient times these Tigers were dedicated to Bacchus, as all spotted beasts were, and that the said Tigers did draw his Chariot whilst he did hold the reins; and therefore Ovid saith thus;  
Bacchus in curru quem summum te●erat uvis,  
Tigribus adjunctis aurea lora dabat.  
And Horace in this manner;  
Hac te merentem Bacche pater tuae  
Vexer● Tigers indocili jugum collo trahentes.  
Tigers, notwithstanding their great minds and untamable wildeness, have been taken, and brought in public spectacle by men, and the first of all that ever brought them to Rome, was Augustus, when Quintus Tubero, and Fabius Maximus were Consuls, at the dedication of the Theatre of Marcelus; the which Tigers were sent unto him out of India, for presents (as Dion writeth.) Afterwards Claudius presented four to the people; and lastly Heliogabalus caused his chariots to be drawn with Tigers, whereunto Martial alluded when he said;  
Picto quod juga delicata collo,  
Pardus sustinet, improbaeque Tigers,  
Indulgent patienti 〈…〉 fl●gell●.  
Ledesma of whom we spoke before affirmeth, that he did eat of the Tiger's flesh that was taken in 
Eating of Tigers.  the ditch in the Island Dariene, and that the flesh thereof was nothing inferior to the flesh of an Ox, but the Indians are forbidden by the laws of their Country, to eat any part of the Tiger's flesh, except the haunches. And thus I will conclude this story of the Tiger, with the Epigram that Martial made of a Tiger, devouring of a Lion.  
Lambere securi dextram & consueta magistri,  
Tiber ab Hyrca●o gloria rara jugo,  
Saeva ferum rabido laceravit dente Leonem:  
Res nova, non ullis cognita temporibus.  
Ausa est tale nihil sylvis dum vixit in altis:  
Postquam inter nos est, plus feritatis habet.   

Of the UNICORN.  
WE are now come to the history of a Beast, whereof divers people in every age of the world have made great question, because of the rare virtues thereof; therefore it behoveth us to use some diligence in comparing together the several testimonies that are spoken of this beast, for the better satisfaction of such as are now alive, and clearing of the point for them that shall be born hereafter, whether there be a Unicorn; for that is the main question to be resolved.  
Now the virtues of the horn, of which we will make a particular discourse by itself, have been the occasion of this question, and that which doth give the most evident testimony unto all men that haveever seen it or used 〈◊〉 hath bred all the contention; and if there had not been disclosed in it any extraordinary powers and virtues, we should as easily believe that there was a Unicorn in the world, as we do believe there is an Elephant although not bred in Europe. To begin therefore with 
Many beasts with horns, improper●y called Unicorns. Solinus. Aelianus. Oppianus.  this discourse, by the Unicorn we do understand a peculiar beast, which hath naturally but one horn, and that a very rich one, that groweth out of the middle of the forehead, for we have showed in other parts of the history, that there are divers beasts, that have but one horn, and namely some Oxen in India have but one horn, and some have three, and whole hoofs. Likewise the Bulls of Aonia, are said to have whole hoofs and one horn, growing out of the middle of their foreheads.  
Likewise in the City Zeila of Aethiopia, there are Kine of a purple colour, as Ludovicus Romanus writeth, which have but one horn growing out of their heads, and that turneth up towards their backs. Caesar was of opinion that the Elk had but one horn, but we have showed the contrary. It is said that Pericles had a Ram with one horn, but that was bred by way of prodigy, and not naturally. Simeon S●thi writeth, that the Musk-cat hath also one horn growing out of the forehead, but we have showed already that no man is of that opinion beside himself. Aelianus writeth, that there be Birds in Aethiopia having one horn on their foreheads, and therefore are called Unicorns: and Albertus saith, there is a fish called Monoceros, and hath also one horn. Now our discourse of the Unicorn is of none of these beasts, for there is not any virtue attributed to their horns, and therefore the vulgar sort of Infidel people which scarcely believe any herb but such as they see in their own Gardens, or any beast but such as is in their own flocks, or any knowledge but such as is bred in their own brains, or any birds which are not hatched in their own nests, have never made question of these, but of the true Unicorn, whereof there were more proofs in the world, because of the nobleness of his horn, they have ever been in doubt: by which distraction it appeareth 
Whether there be any Unicorns in the World.  unto me that there is some secret enemy in the inward degenerate nature of man, which continually blindeth the eyes of God his people, from beholding and believing the greatness of God his works.  
But to the purpose, that there is such a beast, the Scripture itself witnesseth, for David thus speaketh in the 92. Psalm: Et erigetur cornu meum tanquam Mono●●rotis. That is, my horn shall be lifted up like the horn of a Unicorn; whereupon all Divines that ever wrote, have not only collected that there is a Unicorn, but also affirm the similitude to be betwixt the Kingdom of David and the horn of the Unicorn, that as the horn of the Unicorn is wholesome to all beasts and creatures, so should the Kingdom of David be in the generation of Christ; And do we think that David would compare the virtue of his Kingdom, and the powerful redemption of the world unto a thing that is not, or is uncertain or fantastical, God forbid that ever any man should so despite the holy Ghost. For this cause also we read in Suidas, that good men which worship God and follow his laws are compared to Unicorns, whose greater parts as their whole bodies are unprofitable and untamable, yet their horn maketh them excellent: so in good men, although their fleshy parts be good for nothing, and fall down to the earth, yet their grace and piety exalteth their souls to the heavens.  
We have showed already in the story of the Rhinocerot, that Reem in Hebrew signifieth a Unicorn, although Munster be of another opinion, yet the Septuagints in the translation of Deut. 
The Hebrew names in Scripture prove Unicorns.  33. do translate it a Unicorn, for the Rhinocerot hath not one horn, but two. Rabbi Solomon, David Kimhi, and Saadius do always take Reem and Karas for a Unicorn, and they derive Reem from Rome, which signifieth Altitudinem, height, because the horn of the Unicorn is lifted up on high. Hereunto the Arabians agree, which call it Barkeron; and the Persians, Bark; the Chaldeans, Remana. In the 39 of Job, the Lord speaketh in this manner to Job: Numquid acquiescet Monoc●ros ut serviat tibi, aut ut moretur juxta praesepi● tua? Numquid ligabis Monocerotem fune suo pro salco faciendo, aut complanabit glebas vallium post te? That is to say, will the Unicorn rest and serve thee, or tarry beside thy cratches? Canst thou bind the Unicorn with a halter to thy plough to make furrows, or will he make plain the clots of the Valleys? Likewise in the prophecy of Esa. the 34. chap. and in many other places of Scripture, whereby God himself must needs be traduced, if there be no Unicorn in the world.  
Besides the Arabians, as And Bellun. writeth, call this beast Alcherceden, and say that it hath one horn in the forehead which is good against poisons. The Grecians call it Monokeros, from whence Pliny and all the ancient Grammarians do call it Monoceros, yet the divines both elder and later do name it by a more learned proper Latin word Vnicornis. The Italians, Alicorn●, Vnicorno, Liocorno, 
The kinds of Unicorns.  Leocorno▪ the French, Licorne; the Spaniards, Vnicorno; the Germans, Einhorne; and the Ilyrians, Gednorozecz: And thus much for the name. All our European Authors which write of beasts, do make of the Unicorn divers kinds, especially Pliny, Ludovicus Romanus, Paulus Venetus, Nicholaus Venetus, Aeneas Silvius, Albertus Magnus, out of whose words we must gather the best description that we can of the Unicorn. The Arcean Indians (saith Pliny) do hunt a certain wild beast which is very cursed, untamable, having one horn, which in the head resembleth a Hart, in the feet an Elephant, in the tail a Boar, and in the residue of the body a Horse; the horn he saith, is about two cubits long, and the voice like the lowing of an Ox, somewhat more shrill, and they deny that this beast is ever taken alive. Aelianus writeth hereof in this manner, there are (saith he) certain Mountains in the midst of India, unto the which the passage is very difficult, where are abundance 
Countries of Unicorns.  of wild beasts, and among other Unicorns, which the Indians call Cartazon●ns, who in their ripe age are as big as a Horse, and their mane and hairs are yellow, excelling in the celerity of their, feet and bodies, having feet cloven like an Elephants, the tail of a Boar, and one black horn growing out betwixt their eyebrows, not smooth, but rough all over with wrinkles, and the same groweth to a most sharp point, these things (saith Aelianus) by comparing of whose words with Pliny, it is apparent they describe in these words but one and the same beast, and so also doth Phyles; whereby I gather, that it is no other beast than the wild Ass, or at the least the wild Ass cometh nearest to the Unicorn of all others, for they agree in these things; first, in that both of them have one horn in the middle of the forehead; secondly, in that both of them are bred in India; thirdly, in that they are both about the bigness of a Horse; fourthly, in their celerity and solitary life; fifthly and lastly, in their exceeding strength and untamable natures; but herein they differ both in their feet and colours, for the feet of the wild Asses are whole and not cloven like the Unicorns, and their colour white in their body, and purple on their head; and Aelianus saith, that the horn also differeth in colour from the Unicorns, for the middle of it is only black, the root of it white, and the top of it purple, which Bellonius doth interpret, that the superficies or upper face of the horn is all purple, the inner part white, and the inward part or middle black; but of this Indian wild Ass we have spoken already, and therefore I will add nothing in this place but the words of 〈…〉 stratus in the life of Apollonius, who writeth in this manner;  
There are many wild Asses which are taken in the Fens, near the River Hiphasis, in whose forehead there is one horn, wherewith they fight like Bulls, and the Indians of that horn make pots, affirming that whosoever drinketh in one of those pots, shall never take disease that day, and if they be wounded, shall feel no pain, or safely pass through the fire without burning, nor yet be poisoned in their drink, and therefore such cups are only in the possession of their Kings, neither is it lawful for any man except the King, to hunt that Beast, and therefore they say that Apollonius looked upon one of those Beasts, and considered his nature with singular admiration.  
Now there was one Damis in his company, who asked him whether he did believe that the vulgar report of the Unicorns horns were true or no, Apollonius made this answer: Adhibeo si hujus regionis immortalem regem esse intellexero, qui enim mihi aut a●t●r● cuiquam poculum ita salubre potest dare, nónne verisimile est ipsum quotidie illo uti, & ex eo corn● frequenter vel ad crapulam usque bibere, nemo 〈…〉 m ut puto illum calumniabitur qui in tali poculo etiam inebr●etur. That is to say, I would believe that report, if I found in this Country a King that were immortal and could never die, for if a man would give me such a cup, or any other man, do not you think that I would believe he drunk in the same cup? and who would blame a man if he drunk in such a cup till he were drunk? for it were lawful to use that horn unto surfeiting: whereby we may gather the mind of that wise man concerning the Ass' horn, and the Unicorns; namely, that they may give one some ease against accicidental diseases, although they cannot prolong a man's life the space of one day: these things said he. There be Beasts (saith Aristotle) as the Oryx and Indian Ass, which are armed with one horn, and the cloven footed Oryx is no other than the whole footed Ass, for in the middle of their forehead they have one horn, by which both sides of their head are armed, Come medium pariter commune utrique extremo sit, Because the middle is equally distant from both the extremes; and the hoof of this Beast may well be said to be cloven and whole, because the horn is of the substance of the hoof, and the hoof of the substance of the horn, and therefore the horn is whole, and the hoof cloven; for the cleaving either of the horn or of the hoof cometh through the defect of nature, and therefore God hath given to Horses and Asses whole hoofs, because there is greatest use of their legs, but unto Unicorns a whole and entire horn, that as the ease of men is procured by the helps of Horses, so the health of them is procured by the horn of the Unicorn. These things 
The use of a Unicorns horn.  (saith Aristotle.) And Strabo also writeth, that there are Horses in India, which have Hearts heads, with one horn, of which horn their Princes make cups, out of which they drink their drink against poison: and therefore by this which hath been said it appeareth unto me, that either the Indian Ass is a Unicorn, or differeth from it only in colour; and the objection of the hoofs is answered by Aristotle. Unto this discourse I will add the travails of Ludovicus Roman, wherein he saw two Unicorns at Mecha in Arabia, where Mahomet's Temple and Sepulchre is. There are preserved (saith he) within the walls and Cloisters of that Temple two Unicorns, which by way of miracle they bring forth to the people, and truly not without cause, for the sight is worthy admiration.  
Now their description is on this sort: One of them and the elder was about the stature of a Colt of two years and a half old, having a horn growing out of his forehead of two cubit's length, and the other was much less, for it was but a year old, and like a Colt of that age, whose horn was some four spans long, or thereabouts. The colour of them was like a Weaseled coloured Horse, the head like the head of a Hart, the neck not long, and the mane growing all on one side. The legs slender and lean, like the legs of a Hind, the hoofs of the fore-feets were cloven like a Goat's feet, and the hinder-legs are all hairy and shaggy with the outside; the Beasts although they were wild, yet by Art or superstition, they seemed to be tempered with no great wildeness; it was said that the King of Aethiopia, did send them to the Sultan of Mecha, with whom he is constrained to observe perpetual amity. Now these Unicorns are of another kind, than the Unicorns of Pliny and Aelianus, because their Unicorn hath a whole hoof, and this cloven, but this objection was answered before: and although Pliny and Aristotle do acknowledge no other Unicorn than the Oryx, whose horn is black, as hard as Iron, and sharp at the point, yet it is clear that there is another Unicorn beside that.  
Now Paulus Venetus saith, that in the Kingdom of Basman, which is subject to the great Cham, that there are Unicorns somewhat lesser than Elephants, having hair like Oxen, heads like Boars, feet like Elephants, one horn in the middle of their foreheads, and a sharp thorny tongue, wherewith they destroy both man and beast: and besides he addeth, that they muddle in the dirt like Swine. Now if it were not for the horn in the middle of the forehead, I would take this Beast for a Rhinocerot, but because the horn of the Rhinocerot groweth out of the nose, I deem this to be a second kind of Unicorn; for there is no man that shall read this story, but will think that the learned Author had reason to discern betwixt the eyes and the forehead, and therefore there can be no exception taken to my observation.  
Nicola● Venetus an Earl saith, that in Masinum or Serica, that is, the Mountains betwixt India and Cathay, (as Aeneas Silvius writeth) there is a certain Beast having a Swine's head, an Ox's tail, the body of an Elephant (whom it doth not only equal in stature, but also it liveth in continual variance with them) and one horn in the forehead: now this if the Reader shall think it different from the former, I do make the third kind of the Unicorn; and I trust that there is no wise man that will be offended at it: for as we have showed already in many stories, that sundry Beasts have not only their divisions, but sub-divisions, into sub-alternal kinds, as many Dogs, many Deer, many Horses, many Mice, many Panthers, and such like, why should there not also be many Unicorns? And if the Reader be not pleased with this, let him either show me better reason, (which I know he shall never be able to do) or else be silent, lest the uttering of his dislike, bewray envy and ignorance.  
Now although the parts of the Unicorn be in some measure described, and also their Countries, namely, India and Aethiopia, yet for as much as all is not said as may be said, I will add the residue in 
O●her discourses of the horn.  this place: And first of all there are two Kingdoms in India, one called Niem, and the other Lamber or Lambri; both these are stored with Unicorns: And Aloisius Cadamustus in his fifty Chapter of his Book of Navigation, writeth that there is a certain Region of the Newfound World, wherein are found live Unicorns; and toward the East, and South, under the Equinoctial there is a living creature (with one horn which is crooked, and not great) having the head of a Dragon, and a beard upon his chin, his neck long, and stretched out like a Serpents, the residue of his body like to a Hearts, saving that his feet, colour, and mouth are like a Lions: and this also (if not a fable or rather a Monster) may be a fourth kind of Unicorn; and concerning the horns of Unicorns, 
Philes.  now we must perform our promise, which is to relate the true history of them, as it is found in the best Writers. This therefore growing out of the forehead betwixt the eyelids is neither light nor hollow, nor yet smooth like other horns, but hard as Iron, rough as any file, revolved into many plights, sharper than any dart, strait and not crooked, and every where black except at the point.  
There are two of these at Venice in the Treasury of S. Marks Church, as Brasavolus writeth, one at Argentarat, which is wreathed about with divers Spires. There are also two in the Treasury of the King of Polonia, all of them as long as a man in his stature. In the year 1520 there was found the horn of a Unicorn in the River A●rula, near Bruga in Helvetia, the upper face or outside whereof was a dark yellow, it was two cubits in length, but had upon it no plights or wreathe. It was very odoriferous (especially when any part of it was set on ●iee) so that it smelled like musk: assoon as it was found, it was carried to a Nunnery called Campus regius, but afterwards by the Governor of Helvetia it was recovered back again, because it was found within his territory. Now the virtues of this horn are already recited before, and yet I will for the better justifying of that which I have said concerning the Unicorns horn, add the testimony of our learned men which did write thereof to Gesner, whose letters according as I find them recorded in his work, so I have here inserted and translated word for word. And first of all the answer of Nicholas Gerbelius unto his Epistle, concerning the Unicorns horn at Argentoratum, is this which followeth, for, saith he, The horn which those Noblemen have in the secrets of the great Temple, I have often seen and handled with my hands; It is of the length of a tall man, if so be that you shall thereunto add the point thereof: for there was a certain evil disposed person amongst them, who had learned (I know not of whom) that the point or top of the same horn would be a present remedy both against all poison, and also against the Plague or Pestilence: Wherefore that sacrilegious thief plucked off the higher part or top from the residue, being in length three or four fingers.  
For which wicked offence, both he himself was cast out of that company, and not any ever afterwards of that family might be received into this society by an Ordinance gravely and maturely ratified. This pulling off the top brought a notable deformity to that most splendent gift. The whole horn from that which sticketh to the forehead of this beast, even unto the top of the horn is altogether firm or solid, not gaping with chaps, chinks or crevices, with a little greater thickness than a tile is usually amongst us. For I have oftentimes comprehended almost the whole horn in my right hand. From the root unto the point it is even as wax candles are rolled together most elegantly severed and raised up in little lines.  
The weight of this horn is of so great a massiness, that a man would hardly believe it, and it hath been often wondered at that a beast of so little a stature could bear so heavy and weighty a burden. I could never smell any sweetness at all therein. The colour thereof is like unto old Ivory, in the midst betwixt white and yellow. But you shall never have a better pattern of this, then where it is sold in little pieces or fragments by the Oylmen. For the colour of our horn is life unto them. But by whom this was given unto that same Temple I am altogether ignorant.  
Another certain friend of mine, being a man worthy to be believed, declared unto me, that he 
Gerbellius. A second History of a Unicorns born.  saw at Paris with the Chancellor, being Lord of Pratus, a piece of a Unicorns horn, to the quantity of a cubit, wreathed in tops or spires, about the thickness of an indifferent staff (the compass thereof extending to the quantity of six fingers) being within and without of a muddy colour, with a solid jubstance, the fragments whereof would boil in the Wine, although they were never burned, having very little or no smell at all therein.  
When Joannes Ferrerius of Piedmont had read these things, he wrote unto me, that in the Temple of Dennis, near unto Paris, there was a Unicorns horn six foot long, wherein all those things which are written by Gerbelius in our Chronicles were verified, both the weight and the colour: but that in bigness it exceeded the horn at the City of Argentorate, being also hollow almost a foot from that part which sticketh unto the forehead of the Beast, this he saw himself in the Temple of S. Dennis, and handled the horn with his hands as long as he would, I hear that in the former year 
A third History of a Unicorns horn.  (which was from the year of our Lord 1553.) when Vercella was overthrown by the French, there was brought from that treasure unto the King of France, a very great Unicorns horn, the price whereof was valued at fourscore thousand Ducats. Paulus Poaeius describeth an Unicorn in this manner; That he is a Beast, in shape much like a young Horse, of a dusty colour, with a 
Another description of the Unicorn.  maned neck, a hairy beard, and a forehead armed with a horn of the quantity of two cubits, being separated with pale tops or spires, which is reported by the smoothness and Ivory whiteness thereof, to have the wonderful power of dissolving and speedy expelling of all venom or poison whatsoever.  
For his horn being put into the water, driveth away the poison, that he may drink without harm, if any venomous Beast shall drink therein before him. This cannot be taken from the Beast being alive, forasmuch as he cannot possibly be taken by any deceit: yet it is usually seen that the horn is found in the Deserts, as it happeneth in Hearts, who cast off their old horn through the inconveniences of old age, which they leave unto the Hunters, Nature renewing another unto them.  
The horn of this Beast being put upon the Table of Kings, and set amongst their junkets and banquets, doth bewray the venom if there be any such therein, by a certain sweat which cometh over it. Concerning these horns, there were two seen, which were two cubits in length, of the thickness of a man's arm, the first at Venice, which the Senate afterwards sent for a gift unto Solyman the Turkish Emperor: the other being almost of the same quantity, and placed in a silver pillar, with a short or cutted point, which Clement the Pope or Bishop of Rome, being come unto Marssels, brought unto Francis the King for an excellent gift. Furthermore concerning the virtue of such a gift, I will not speak more of this Beast, then that which divulged fame doth persuade the believers.  
Petrus Bellonius writeth, that he knew the tooth of some certain Beast in time past, sold for the 
Of adulterated Unicorns horns.  horn of a Unicorn, (what Beast may be signified by this speech I know not, neither any of the French men which do live amongst us) and so a small piece of the same being adulterated, sold sometimes for 300. Ducats. But if the horn shall be true and not counterfeit, it doth notwithstanding seem to be of that creature which the Ancients called by the name of a Unicorn, especially Aelianus, who only ascribeth to the same this wonderful force against poison and most grievous diseases, for he maketh not this horn white, as ours doth seem, but outwardly red, inwardly white, and in the midst or secretest part only black.  
But it cannot be denied, that this our Unicorns horn was taken from some living wild Beast. For there are found in Europe, to the number of twenty of these horns pure, and so many broken● two of the which are shown in the treasury of Saint Marks Church at Venice, (I heard that the other was of late sent unto the Emperor of the Turks for a gift by the Venetions) both of them about the length of six cubits: the one part which is lowest being thicker, and the other thinner, that which is thicker, exceedeth not the thickness of three inches just, which is also attributed unto the horn of the Indian Ass, but the other notes of the same are wanting.  
I do also know, that which the King of England possesseth to be wreathed in spires, even as that accounted in the Church of S. Dennis, than which they suppose none greater in the world, and I never saw any thing in any creatures more worthy praise then this horn. The substance is made by nature, not Art, wherein all the marks are found which the true horn requireth. And forsomuch as it is somewhat hollow (about the measure of a foot which goeth out of the head, and the bone growing from the same is comprehended) I conjecture that it never falleth, as neither the horns of a Musk-cat, a wild Goat, and an Ibex do: but the horns of these beasts do yearly fall off, namely, the Buck, the Hart, Field-goat, and Camelopardal. It is of so great a length, that the tallest man can scarcely touch the top thereof, for it doth fully equal seven great feet. It weighteth thirteen pounds with their assize, being only weighed by the guess of the hand, it seemeth much heavier. The figure doth plainly signify a wax candle, (being folded and wreathed within itself) being far more thicker from one part, and making itself by little and little less towards the point, the thickest part thereof cannot be shut within one's hand, it is the compass of five fingers, by the circumference, if it be measured with a thread, it is three fingers and a span.  
That part which is next unto the head hath no sharpness, the other are of a polished smoothness. The splents of the spire are smooth and not deep, being for the most part like unto the wreathing turnings of Snails, or the revolutions or windings of Wood-bine about any Wood But they proceed from the right hand toward the left, from the beginning of the horn, even unto the very end. The colour is not altogether white, being a long time somewhat obscured. But by the weight it is an easy thing to conjecture, that this Beast which can bear so great burden in his head, in the quantity of his body can be little less than a great Ox.  
There are found oftentimes in Polonia certain horns which some men guess to be of the Unicorns, 
Of the Unicorns horns found in ●olonia.  by a double argument. First, because they are found several, never by twains which as yet is heard, although sometimes they may be found with the skull and bones of the rest of the body: furthermore, because their strength or virtue is approved against great and most grievous diseases: concerning which thing Antonius Schnebe●gerus, a Physician of great learning amongst the Sarmatians, and an excellent observer of nature, writ unto me some five year past, to see some of these horns, having sent them by the labour of my very good friend Joachinnus Rhaeticus, a most excellent Physician in Sarmatia, and incomparable in the Mathematic Arts in this age.  
The first of these horns (saith he) I saw being of the length of my fathom, with a duskish or darkish colour: the point thereof being exceeding sharp and smooth. The compass about the root of the horn did exceed six spans. The outside was plain, with no turnings of spires: the substance easy to be crumed, the figure crooked, the colour exceeding white within, which if it be drunk in Wine, doth draw over itself a dark colour. Eight such divisions were joined to the same, as you shall see in the greater part which I send, but that part is not of the horn, but either the entrance of the palate, or some other things as I conjecture.  
This horn was found under the earth, (not deeper than a foot, in a solitary and high place, as between two hills, through which a River runneth) by Countrymen that were digging to lay the foundation of a house. But the horn was smitten with an Axe, and severed into very small pieces: but that noble and excellent man Joannes Frikasz (in whose field the horn was found, being distant from Cracovia two miles) by all diligence he could, lest that the small pieces should be cast abroad, took deliberate freed, that they should be taken out of the earth. From the root to the top it was all round and smooth, but touching it with one's tongue, it cleaveth fast unto it, the tooth was as big as a man could gripe in his hand, being in the upper or outward part bony or hollow within, white in the middle, and toward the end somewhat reddish.  
But there was found all the Beast, as by the greatness of his bones might easily be perceived, being bigger in quantity then a Horse. It is most certain that it was a fourfooted Beast, by the bones of the shoulders, thighs and ribs. But if this horn were the tooth of an Elephant, as some do suppose, you would marvel why two (which I have heard) were never found together. But the teeth or rather horns of Elephants are neither so crooked that they might come almost to half a circle as they did. The strength of this horn a penny weight thereof being put in Wine or water of Borage, healeth old Fevers, as also tertian or quartern Agues of three years' continuance, and cureth many diseases in men's bodies, as assuaging the pain of the belly, and making of those to vomit, who can by no means ease their stomaches. Hither to shall suffice to have spoken concerning one of those four horns which I saw. The other was like unto this, but less pure; for the colour was outwardly most black, inwardly most white, being found in the River. The third, and fourth most hard, so that a man would think it were by the touching thereof stone or iron, being solid even unto the point, for I have not seen them wholly, but the part of one, to the length of a cubit; of the other, to the length of half a cubit, with a dark colour, being almost of the same thickness as the two former: But forasmuch as the two former have no rifts or chinks in them, these have by their longitude, being like herbs bending or wreathing in their stalks.  
There was another found in a certain field, so much appearing out of the earth, that the rude or Country sort did think it to be some pile or stake. Many also are cured and freed from shaking Fevers by the medicinal force of these, the cause whereof I suppose to be this, because the former are softer, for as much as one of them willily in the water for so long a time, but the other under the earth being scar●e well hid. I afterwards saw a fifth like unto the first, none of them being strait or direct up, but also crooked, some almost unto a half circle: Hitherto Schnebergerus, who also addeth this: That there are more of these to be found in Polonia, and therefore for the most part to be contemned.  
There are moreover found in Helvetia some of these horns: one in the River A●ula against the Town of Bruga, the other in the last year, in the River of Birsa, but it was broken, even as the third with that famous Earl of the Cymbrians, William Warner in a Tower near unto the City R 〈…〉, who gave unto Gesner a good piece thereof, who found another piece as he was a ●ishing at Birsa in the River. And it is no great marvel that they are found there, where through length of time they are broken into small pieces, and carried by the force of the waters into divers places.  
But it is most diligently to be observed, whether they are found in the earth, as also to be known whether that great horn be of this beast, which hangs alone in the great Temple at Argen●aur, by the pillar, for it hath hanged there many years before, as now it appeareth, for that doth plainly seem the same magnitude, thickness, and figure which Schnebergerus hath described in his own horn, that we have allowed before for wild Oxen. The Ancients have attributed singular horns to the Unicorn, whom some have called by other names as it is said: and furthermore to the Oryx (a wild Beast unknown in our age except I be deceived) which Aristotle and Pliny call a Unicorn, Aelianus a Quadrucorn. Oppianus doth not express it, but he seemeth to make it a two horned Beast. Simeon Sethi doth also write, that the Musk-cat or Goat which bringeth forth Musk, hath one horn. Certain later writers (as Scaliger reporteth) say, that there is a certain Ox in Ethiopia which hath one horn coming out in the midst of his forehead, greater than the length of a foot, bending upwards, the point being wreathed overthwart, and they have red hair, whereby we gather that the horn of all Unicorns is not pure. But the reason why these horns are more found in Polonia, then in any other place, I cannot well guests, whether from thence we shall suspect them to be of certain Vries, which at this day abide in the Woods of Sarmatia; in times past, there were many more, which have lived both in greater and larger Woods, neither were they killed with so often hunting: some whereof it is most like have come to great age, as appeareth by their great and stately horns, which things we leave to be considered of others. I suppose that the Apothecaries never have the true horn of a Unicorn, but that some do sell a kind of false adulterated Horn, other the fragments of this great and unknown horn, of which we have spoken, and not only of the horn, but also of the bones of the head; some of which are so affected by longinquity of time, that you may take a threefold substance in them, although it be broken by a certain distance, one being for the most part whitish and pale, the other whiter and softer, the third stony and most white.  
I hear that in the new Islands there was a horn bought in the name of a Unicorns horn, being much praised for expelling of poison: which what it is I have not as yet examined, but it is to be inquired, whether it be Rhinocerots or not, for both the ancient and late Writers do mingle this with the Unicorn. I do verily conjecture that the same strength is pertinent to both the Horns.  
And thus much shall suffice concerning the true Unicorns horn, and the Virtues arising therefrom. In this place now we will proceed to the residue of the history, reserving other uses of this horn to the proper medicines.  
These beasts are very swift, and their legs have no Articles. They keep for the most part in the 
The natural properties of Unicorns.  Deserts, and live solitary in the tops of the Mountains. There was nothing more horrible than the voice or braying of it, for the voice is strained above measure. It fighteth both with the mouth and with the heels, with the mouth biting like a Lion, and with the heels kicking like a Horse. It is beast of an untamable nature, and therefore the Lord himself in Job saith, that he cannot be tied with any halter, nor yet accustomed to any cratch or stable. He feareth not Iron nor any Iron instrument, (as Isidorus writeth) and that which is most strange of all other, it fighteth with his own kind, yea even with the females unto death, except when it burneth in lust for procreation; but unto stranger-beasts, with whom he hath no affinity in nature, he is more sociable and familiar, delighting in their company when they come willingly unto him, never rising against them, but proud 
Philes. Aelianus.  of their dependence and retinue, keepeth with them all quarters of league and truce, but with his female, when once his flesh is tickled with lust, he groweth tame, gregal and loving, and so continueth till she is filled and great with young, and then returneth to his former hostility. He is an enemy to the Lions, wherefore assoon as ever a Lion seeth a Unicorn, he runneth to a tree for succour, that so when the Unicorn maketh force at him, he may not only avoid his horn, but also destroy him; for the Unicorn in the swiftness of his course runneth against the tree, wherein his sharp horn sticketh fast, then when the Lion seeth the Unicorn fastened by the horn, without all danger he falleth upon him and killeth him. These things are reported by the King of Aethiopia, in an Hebrew Epistle unto the Bishop of Rome.  
It is said that Unicorns above all other creatures, do reverence Virgins and young Maids, and 
The taking of Unicorns.  that many times at the sight of them they grow tame, and come and sleep beside them, for there is in their nature a certain savour, wherewithal the Unicorns are alured and delighted: for which occasion the Indian and Aethiopian Hunters use this stratagem to take the beast. They take a goodly 
Albertus. Alunnus. Tzetzes.  strong and beautiful young man, whom they dress in the apparel of a woman, besetting him with divers odoriferous flowers and spieces.  
The man so adorned, they set in the Mountains or Woods where the Unicorn hunteth, so as the wind may carry the savour to the beast, and in the mean season the other Hunters hide themselves: the Unicorn deceived with the outward shape of a woman and sweet smells, cometh unto the young man without fear, and so suffereth his head to be covered and wrapped within his large sleeves, never stirring but lying still and asleep, as in his most acceptable repose. Then when the Hunters by the sign of the young man perceive him fast and secure, they come upon him, and by force cut off his horn, and send him away alive: but concerning this opinion we have no elder authority than Tzetzes, who did not live above five hundred years ago, and therefore I leave the Reader to the freedom of his own judgement, to believe or refuse this relation; neither was it fit that I should omit it, seeing that all Writers since the time of Tzetzes, do most constantly believe it.  
It is said by Aelianus and Albertus, that except they be taken before they be two years old they will never be tamed; and that the Thracians do yearly take some of their Colts, and bring them to their King, which he keepeth for combat, and to fight with one another: for when they are old, they differ nothing at all from the most barbarous, bloody, and ravenous beasts. Their flesh is not good for meat, but is bitter and unnourishable: And thus much shall suffice for the natural story of the Unicorn; now followeth the medicinal.  

The Medicines arising from the Unicorn.  
Concerning the horns of the Unicorn, I have sufficiently already written, as the Ancients have delivered in their remedies: but in this place I will handle the remedies which late Writers have attributed thereunto, as also our own observations of the same. I remember that in times past, I saw a piece of this horn of the weight of nine Inches, with a certain Merchant in the market, being black and plain, and not wreathed in circles or turnings, but at that time I did not so much observe it. Now amongst our Apothecaries I do not not only find small or little fragments out of which there issued (as they say) some certain marrow, which are rounder, whiter, and softer.  
But both the same colour, as also the substance being put too much, and eaten, if it be easily crumbed, and not stuffed as other horns, doth signify the same not to be good or perfect, but counterfeited and corrupted: as perhaps the horn of some other beast burnt in the fire, some certain sweet odours being thereunto added, and also imbrued in some delicious or aromatical perfume; peradventure also Bay by this means, first burned, and afterward quenched or put out with certain sweet smelling liquors. There is great care to be had, that it be taken new, and while it smelleth sweet, not either abolished by age, nor the virtue thereof diminished by often or frequent cups. For rich men do usually cast little pieces of this horn in their drinking cups, either for the preventing or curing of some certain disease. There are also some which enclose it in gold or silver, and so cast it in their drink, as though the force thereof could remain many years, notwithstanding the continual soaking in Wine.  
But that which is so used and drunk in Wine doth bring upon it a certain dark or obscure colour, the whiteness which before remained upon the same being quite lost, expelled and utterly abolished. Most men for the remedies arising from the same, command to use the horn simply by itself: Others prefer the marrow therein. It being cast in Wine doth boil, which some men either through ignorance or deceit, impute to be a sign of the true horn, when as contrarily any other horns being burnt, do in water or wine cause bubbles to arise. There are some wicked persons which do make a mingle mangle thereof, as I saw amongst the Venetians, (being as I hear say, compounded with lime and soap) or peradventure with earth or some stone: (which things are wont to make bubbles arise) and afterward sell it for the Unicorns horn.  
Wherefore it shall be more safe to buy it out of the whole horn if it may be done, or of greater crumbs, and which may well describe the figure of a horn; then small fragments where you may receive less deceit. A certain Apothecary which was at Noremberg, in a stately mart Town amongst the Germans, declared the way unto me how to deface the colour of an adulterated Unicorns horn, being made by some with Ivory, either macerated or boiled with certain medicines (by Set-foil as I suppose, and other things) by which means having scraped it, I found within the true substance to be Ivory. Antonius Brasavolus writeth, that all men for the most part do sell a certain stone for Unicorns horn: which truly I deny not to be done, who have no certainty therein myself: notwithstanding also it may to come pass, that a very hard and solid horn, about the point of asword especially (which part is preferred to inferior, as also in Heart's horns) to which either stones or iron may yield, such as Authors attribute to the Rhinocerot. And other Unicorns may bear the shape of a stone before itself. For if Orpheus concerning Hearts horns rightly doubted, whether the same or stones were of greatest strength: I think it more to be doubted in the kind of Unicorns, for the horns of Hearts are not only solid (as Aristole supposed) but also the horns of Unicorns, as here I have said.  
The horn of an Unicorn is at this day used, although age or longinquity of time hath quite abolished it from the nature of a horn. There are some which mingle the Rhinoceros with the Unicorn, for that which is named the Rhinoceros horn, is at this day in Physical use, of which notwithstanding the Authors have declared no effectual force. Some say that the Unicorns horn doth sweat, having any poison coming over it, which is false, it doth perhaps sometimes sweat, even as some solid, hard, and light substance, (as also stones and glass) some external vapour being about them, but this doth nothing appertain to poison.  
It is in like manner reported, that a kind of stone called the Serpent's tongue doth sweat having poison come over it. I have heard and read in a certain book written with one's hands, that the true horn of a Unicorn is to be proved in this manner. To give to two Pigeons poison (red Arsenic or Orpin) the one which drinketh a little of the true Unicorns horn will be healed, the other will die, I do leave this manner of trial unto rich men. For the price of that which is true, is reported at this day to be of no less value than gold. Some do sell the weight thereof for a florens, or eight pence: some for a crown, or twelve pence. But the marrow thereof is certainly of a greater price, then that which is of harder substance. Some likewise do sell a dram thereof, for two pence half penny, so great is the diversity thereof. For experience of the Unicorns horns to know whether it be right or not: put silk upon a burning coal, and upon the silk the aforesaid horn, and if so be that it be true the silk will not be a whit consumed.  
The horns of Unicorns, especially that which is brought from new Islands, being beaten and drunk in water, doth wonderfully help against poison: as of late experience doth manifest unto us, a man, who having taken poison & beginning to swell was preserved by this remedy. I myself have heard of a man worthy to be believed, that having eaten a poisoned cherry, and perceiving his belly to swell, he cured himself by the marrow of this horn being drunk in Wine, in very short space.  
The same is also praised at this day for the curing of the Falling sickness, and affirmed by Aelianus, who called this disease cursed. The ancient Writers did attribute the force of healing to cups made of this horn, Wine being drunk out of them: but because we cannot have cups, we drink the substance of the horn, either by itself or with other medicines. I happily sometime made this Sugar of the horn, as they call it, mingling with the same Amber, Ivory dust, leaves of gold, coral, & certain other things, the horn being included in silk, and beaten in the decotion of Raisins and Cinnamon, I cast them is water, the rest of the reason of healing in the mean time not being neglected. It is moreover commended of Physicians of our time against the pestilent fever, (as Aloisius Mundellus writeth) against the bitings of ravenous Dogs, and the strokes or poisonsome stings of other creatures: and privately in rich men's houses against the belly or maw worms; to conclude, it is given against all poison whatsoever, as also against many most grievous diseases. The King of the Indians drinking out of a cup made of an Indian Unicorns horn, and being asked wherefore he did it, whether it were for the love of drunkenness, made answer, that by that drink drunkenness was both expelled and resisted, and worse things cured, meaning that it clean abolished all poison whatsoever. The horn of a Unicorn, doth heal that detestable disease in men called S. John's evil, otherwise the cursed disease. The horn of an Unicorn being beaten and boiled in Wine, hath a wonderful effect in making the teeth white or clear, the mouth being well cleansed therewith. And thus much shall suffice for the medicines and virtues arising from the Unicorn.    

Of the VREOX.  
THis beast is called by the Latins, Vrus; by the Germans, Aurox, and Vrox, and Grossevesent; by 
The several names.  the Lituanians, Thur; the Scythians, Bubri; and these beasts were not known to the Grecians, (as Pliny writeth) of whom Seneca writeth in this manner;  
Tibi dant variae pectora Tigers,  
Tibi villosi terga Bisontes,  
Latisque feri cornibus uri.  
And Vi●gil also maketh mention of them in his Georgics▪ writing of the culture or tilling of Vines.  
Texenda saepes etiam & pecus omne tenendum:  
Praecipu● cum frons tenera, imprudens●; laborum,  
Cui super indignas hyemes, ●olemque potentem,  
Silvestres uri assidue, capreaeque sequaces  
Illudunt.—  
These wild beasts or Ure-oxes' are wild Oxen, differing from all other kinds, already rehearsed in the story of Oxen, Bugles, Bison, or any other, although some have unskilfully taken them for Bison, and Sir Thomas Eliot in his Dictionary, doth English Vrus a Bugil but beside him no body, that I know, and for this cause he is reprehended by other. Now although there be nothing in this beast but ordinary, yet seeing it is a creature so well known, we have less reason to omit his shape and story, lest we should justly be condemned of negligenee and carelessness.  
In outward proportion of the body it differeth little from the Bull, It is very thick, and his back 
The several parts.  somewhat bunched up, and his length from the head to the tail is short, no ways answerable to the proportion of his stature and sides: the horns (as some say) are but short, yet black, broad, and thick, his eyes red, a broad mouth, and a great broad head, his temples hairy, a beard upon his chin, but short, and the colour thereof black, his other parts, as namely in the face, sides, legs, and tail, of a reddish colour.  
These are in the wood Hercynia, in the Pyr●ney Mountains, and in Mazovia, near Lituania. 
Places of their abode.  They are called Vri of Oron, that is the Mountains, because their savage wildeness so great, that they seldom descend from those safeguards. They far excel Bulls, and other wild Oxen, coming nearer to the quantity or stature of Elephants, then to the Bull. In resemblance a man would think them to be compounded of a Mule and a Hart, for their outward resemblance so seem, It is said they could never be taken by men, although they were taken when they were young, yet they love other herds of cattle, and will not forsake them easily after they have once joined themselves unto them, whereby many times they are deceived and killed, twenty, thirty, or forty at a time. Caligula Caesar brought of these alive to Rome, and did show them in public spectacle to the people, and at that time they were taken for wild Bulls. Some affirm that there 
Countries of their breed.  are of these in Prussia, and that they are so wild, cruel, and untamable, as they fear or spare neither man nor beast; and when they are set upon and wounded by the Hunters in the Woods among the trees, feeling their hurts, and perceiving their blood issuing out of their body, they rage above measure; for having no means to take revenge upon the Hunter, by reason that he standeth behind some great tree, for very wrath and fury they kill themselves with their own headlong force upon the same tree. It is said that their foreheads are so broad and large, that two men may easily sit betwixt their horns. They are able to take up an armed man and his Horse, and to toss him into the air like a Bull, and the heads of these or such like beasts are to be seen publicly fixed up in common places at Mentz and Worms, which are worth the observation, because in all proportion they are twice so big as the vulgar Bull or Ox.  
Now although their large bodies and manes do also appertain to the Bison, yet it is not unfit to attribute the same also to the Ure-oxe. For if it be in the pleasure of any man to make it also a kind of Bison, I will not deny that this must be remembered, that both the body of this beast is much larger, and also the aspect not so grim or fierce as is the Bison.  
There are many of these found also in Angremannia, and the Confines of Lapponia, and other 
Their stature.  Northern parts of the world, where they are called by the Illyrian term Zubrones, and these are so high as a tall man can hardly lay his hand upon the top of their backs, although he strain himself very much.  
And some of them are fifteen cubits in length, of whom, beside their admirable strength, their velocity and nimbleness is also remarkable, for it is said of them, that when they empty their bellies, they can turn about to take their dung or excrement upon their horns before it fall to the ground, which they cast upon the Hunters or pursures, Dogs or men, whereby they blind and burn them. They which accustom or practise to kill and hunt these beasts, are greatly commended and rewarded when they have killed many of them, whereof they make proof, by bringing the horns of them that they have killed into the common Marketplace.  
In ancient time before the invention of Iron weapons, they did take them in those Countries in ditches, and great caves of the earth, whereunto the strongest and most active young men did apply themselves, having both Dogs and all other needful instruments to take away the life of this beast; and if it did not happen that he fastened his horns into some tree, than was all their labour lost, for they could never come near to touch him, only when in his speedy swift fury among the woods, he ran his horns into the body of some Oaks or such like, whereby he was stayed, (for it is not so easy to pull them forth as to fix them, because they are rugged, crooked, and stand upward) than he was overtaken and killed by some Hunter or other. And if at any time he met with a Hunter, it was fatal and deadly to the man, except he could avoid the beast by getting unto some tree.  
Sigismundus Baro, that honourable man writeth thus hereof, that in Malonia near Lituania, it is bred, and called Thur, and they are a kind of wild Oxen, not differing from the vulgar, (except as aforesaid) but in their colour, and a spotted strake or line which goeth all along their backs. And those Ure-oxens are kept as it were in Parks and Chases, having a peculiar designment by the King, and the inhabitants of certain Villages to keep and watch them. Sometimes when they meet with a common or vulgar tame Cow, they leap upon her, and fill her; but such a Calf liveth not long, but dyeth as if it were not perfect, and if it do chance to live, it never resembleth the ●ire, nor yet is admitted into their society and herd, but are refused for bastards and ignoble breed. And when he was Ambassador to Sigismundus the Emperor he received for a gift one of these killed, and bowelled, having the skin of the forehead cut off and taken away, whereat he wondered much 
Use of their parts.  but durst not ask the question or reason thereof; yet afterward he understood that there were girdles made of that part of the hide, whereby the women in that Country were persuaded that they should be made apt to conceive and bring forth children: and Bona the mother of Sigismundus gave unto him two girdles for that purpose, whereof he said he bestowed one upon the Queen of of Romans, who did take the same at his hand very graciously and thankfully. And it is certain, that out of the hides of these beasts are made girdles, which are two fingers thick, and strong and yet the hair upon them is soft and gentle like any Wool.  
The flesh of these beasts is rank and heavy, and if it be eaten fresh it causeth looseness, but if it be salted a day or two it is nothing inferior to Beef, for so the humidity is taken away. With the horns are made drinking Cups, and for that purpose the richer sort of people do edge or lip them over with silver and gold: they hold or contain as much as two ordinary Pitchers of water. Other take off the points and fasten them to spears, being very sharp, and not easily blunted or broken, and other make of them cut into slices or panes the best Lanterns in the World. And thus much for the Ure-ox, unto whose History it is needful for me to add the story of divers other wild Oxen not yet described.  
Strabo saith, that there are Oxen called Rhizes, among the Hesperian Aethiopians, who in outward 
Histories of other wild Oxen.  proportion are much like the vulgar Bulls, but in other parts, as quantity, strength, and vigour, comparable to the Elephants.  
Thevetus writeth, that betwixt Florida and Palma, in the new found World, there are very many strange shaped beasts, and among other a kind of wild Bull, whose horns are a foot long, but on his back he hath a tumour or bunch like a Camel, and is therefore called Bos Camelita, his hair all over his body is very long, but especially under his chin, and his colour like a yellow Mule, and this beast is a continual enemy to a Horse. Like unto these are the tame Scythian Oxen, and some other in Asia, who carry pac●s upon the bunches of their backs, and also bend their knees like Camels.   

Of the Lybian OX.  
THere is so great an innumerability of Lybian Oxen, of so great swiftness and celerity, that the Hunters are many times deceived in hunting them, and so do certainly chance or fall upon other wild beasts for the same they raised, and he in the mean while doth hide himself in a place of brambles and briers, keeping himself there safe, while other wild beasts doth appear like unto them, and so do deceive the eyes of the Hunters: therefore if any man do begin to follow after either of them, it will be but labour lost, for he is not able to comprehend or attain them with a Horse, except he may take them being wearied by longitude of time. But if any Hunters shall find a young Calf, spare the life thereof, and shall not presently kill it, he shall reap a double profit by it: and first it doth bring profit to itself, and doth induce or lead his Dam into captivity. For after that the Hunter hath bound the Calf with a rope, she being inflamed by the love or affection which she beareth to her Calf, returneth back again unto it, coveting with an ardent desire to loosen and take away her Calf out of the bond or halter, therefore she thrusteth in her horn that she may loosen the cord, and pluck her young one away, whereby she is kept ●ast bound with her Calf, her horns being entangled in the rope. Then cometh the Hunter and killeth her, and 
Aelianus.  taketh forth her liver, and also cuttech off her dugs or udder, and doth likewise pluck off her skin, and leaveth her flesh for the Birds and wild Beasts to feed upon. There is another kind of Oxin Lybia, whose horns do bend downward, and for that cause they are ●●in to seed going backwards. Of the sayings of Herodotus and Aelianus, I have spoken before. Philes doth write, that they are called Oxen going backward, because the broadness of their horns doth cover their eye sight, so that it standeth them in no use to go forward, but is very commodious to go backward. There is an Ox which liveth in the Woods of afric, which doth resemble a domestical Ox, yet less in stature, of a brown or russet colour, and also most swift of foot. This beast is found in the deserts, 
Leo African.  or in the Marches or limits of the deserts. Their flesh is also of a perfect or absolute savour and taste, good for the nourishment of men.   

Of the Indian wild OXEN.  
THe horns of the Oxen of the Garamantons do grow downwards toward the earth, and therefore 
Pliny.  when they feed they bow the hinder part of the neck, (as Solinus writeth) and as we have spoken before in the diversities of wild Oxen. The Woods also in India are filled with wild Oxen. In the Province of India where the Gy 〈…〉 its inhabit, are great multitudes of Oxen which live in the Forests or Woods. In the Kingdoms which are upon the borders or confines of India, (in the 
Strabo. Paul: Venet.  mid of the day) are many fair and great Oxen which live in the Woods. There are Mountains in the inmost Regions of India, which are very hard to come unto, where they say live those beasts wild, which are among us domestical and tame, as Sheep, Goats, Oxen, and so forth. The great King of India doth elect or choose a day every year for the run and combats of men, and also fightings of Beasts, who setting their horns one against another, do fight irefully with admirable rage, until they overcome their adversaries. They do also labour, and strive with all their nerves 
Aelianus.  and sinews, even as if they were Champions, or fought for some great reward, or should get honour by their battle.  
Wild Bulls, tame Rams, Asses with one horn, Hyenaes', and lastly Elephants, as if they were capable of reason, they wound them among themselves, and the one doth oftentimes overcome and kill the other, and sometimes fall down together being both wounded. I have also recited before in another place of the entreaty of Oxen, those Indian Oxen which are said to be most swift in their joints in running to and fro, when they are at combat, because there we had not distinguished whether these were wild Oxen or not: but it doth appear in this place, that they are wholly taken for wild Oxen: and the thing itself doth manifest that domestical Oxen are not so swift nor so strong.  
The Oxen in India have altogether whole hoofs, and also but one horn. Aethiopia also doth 
Pliny.  breed Indian Oxen, that is to say, Oxen that are like to those of India, for some have but one horn, and other some three. Solinus saith, that there are found in India some Oxen which have but one horn, and othersome which have three horns, with whole hoofs and not cloven. The Indian Oxen are said to be as high as a Camel, and their horn four foot broad. Ptolemeus doth report, that he saw a horn of an Indian Ox which did hold in the breadth of it thirty gallons.  
There are also Oxen which are bred in India which in greatness are no bigger than a Buck, or Goat, they do run yoked together very swift, nor do end their race with less speed than the Goat, land Horses, and I did not take them to be Oxen living in the Woods, for our Rangifer and Oxen which live in the Woods, are the swiftest of all beasts in this kind, and most apt to combats and run, and they may partly be called Oxen having one horn, and partly Oxen having three 
Aristotle.  horns: neither are they found in Scandinavia, but also in other Regions and Dominions of Asia, as we believe that Indian Oxen are of the same kind. Solinus doth not rightly call those Indian Oxen, which Aelianus calleth Aethiopicos, as I have declared above in the story of the Aethiopian Oxen, for their horns are movable. Ctesias doth write, that there are sprung up among the same beasts, that beast which is called Mantichora: which is manifested by Aristotle in his History of fourfooted beasts. Hermolaus also and others have not considered this error. Among the Arachotans there are Oxen which live in the Woods, which do differ from those that are bred in the City, as much as wild Swine from tame. Their colour is black, bending a little downwards, and their horns broad and upright. There is a City in India called Arachotus, taking the name from the River Arachotus, which doth flow out of Caus●ous, what those beasts are which do bend their horns upward, I have declared in the story of the Bison; for as there may be spoken something concerning the difference of the Plants of the Woods, so also concerning the beasts that are bred in the City, and those that are bred in the Woods.   

Of the WEASEL.  
THere are divers kinds of Weasels, but in this place we do entreat of the least kind, whose form and shape we have also here set down. It is likewise properly named of the Latins, Mustela, a Weasel, for so we were wont plainly to name those which were common and domestical, and to add names to those which are more seldom seen, or live in the Woods for difference sake.  
The word Chol●d in Levit. 11. is translated a Weasel of all Interpreters. The Rabbins do call them Chuldah, and commonly Mustela, as David Kimhi writeth. The Chaldeans do translate it Chulda, the Arabians Caldah, the Persians Gurba, and Hieron. Mustela. Oach is an Hebrew word, where-upon it was once called Ochim, plurally in Isai. 13. Babylon subvertetur, & implebunt domos ●or●m Ochim, Munsterus cercopithecos vertit. That is to say, Babylon shall be overthrawn, and their houses shall be filled with Ochim, that is, Weasels, but Munsterus doth call them Monkeys. David Kimhi, and the Master of Thalmud, do call it Nemiah, that is, like to a Cat, but commonly they call it a Martin, or Firum, and Furon. The Authors of the Concordances of the Hebrews, do interpret Koph, Circopithecum, or Cephum, and Culdah, that is to say, Mustela, a Weasel, as the Jews do think. The C 〈…〉 hath translated a Martin Ochijn. Symmachus also hath left or forsaken the Hebrew word. Aquila doth translate it Typhones, that is, a Whirlwind, Hieronymus doth translate it Draco, that is, a Dragon.  
Koah is truly interpreted to be a kind of Lizard, or a Chameleon; in Leviticus 11. We also read in Albertus, His, and Hyrzus, (two barbarous words) for a Weasel, which he himself doth not understand: but I have discerned or taken this signification out of the words of Aristotle: for Albertus doth most unlearnedly expound Hircum a Hare, being deceived, because both the living beasts do often times remove their young ones from one place to another in their mouths. Fe 〈…〉 s also doth seem to be according to Aristotle, no other thing than Gale, that is to say, a Weasill. For Feyton (saith he) it hath wit like a Fox, that is to say, in setting upon Hens or Chickens, and the other shape and form of it is Katiz, that is to say, Ictis, a Ferret. Namfitza also is even to this day called a Weasel among the Grecians. Ibanauge is also called a Weasel, Ibinuers is a little fourfooted beast. Bellula also doth seem to signify a Weasel, by a feigned word prodeeding from the French or Italians, which do call also Belettam, Balottam pro Mustela, for a Weasel, but some of the later Grecians 
Silvaticus.  do abuse it, in terming it a Cat, as I have spoken before in the History of the Cat.  
Theodorus Gaza in Aristotle doth interpret it sometimes a Weasel, and other sometimes a Cat; neither can I sufficiently gather wherefore he doth so change it, seeing that the Grecians call Ca 〈…〉 for a Cat Aeluron, and the Latins Felem. Some say, that Mustela for a Weasel hath been interpreted or declared of late days, being only led (if I be not deceived) with the affinity of the Germane word, for the Germans do call Mustela a Wisel. The Grecians do usually take to this day Mustela for a Weasel, as I have read in the Oration of Suidas. A Weasel is called in Italy Donn●la, or Ballottula. It is apparent by the words of Avicen, that Donnula, and otherwise Dannula is barbarously used pro Mastela 
Scopa.  for a Weasel: Albertus and Niphus do write Damula for a Weasel, by the which word, the later Writers do very obscurely understand Dama for a Weasel, which is of the kind of Goats living in the Woods. Damma or Dammula is a small and weak beast, (as Isidorus writeth) speaking of those that are wild, and will not come to hand. When it doth bring forth young, it doth presently devour the Seconds or those that come after birth, before they touch the earth, and yet it is a prey 
Albertus.  itself to other fourfooted beasts. You may also seem to take a little Dear, or a kind of young Goat, or a Weasel, for that kind of beast which doth devour her Seconds: But we read that neither of these do it.  
The Lizard is said to devour her first litter which she littereth in her old age. We also call Domestical Weasels, Foinos. A Weasel is called in France, Belotte, or Belotte, and Albalotis. Some as I do hear, which do inhabit about the Towns of Meta, do call them Baccal, Carolus Figuli doth interpret a Weasel in French; Fovinum, or Morturellum, of which I have showed before that there is two kinds, and also that there are Weasels living in the woods. In Spain also they are called Comadreia. The people of Rhetia which speak Latin, do keep the Latin name. The Germans do call them Wisel or Wisele. Georgius Agricola saith, that it is called a Weasel by reason of the noise that it maketh. Othersome dwelling in Helvetia, do call it Hermelin, and some do call it by a corrupt word Hamlin, but those aught only to be named so which are altogether white, and are found in Winter time. But here in England it is called a Weasel, and some do write it Wesyll, or Weasyll: But the white Weasel is called Minever, by the transposition of the letters of the French word, it is called Herminne, and among the Illyrians, Kolczauna.  
Some do think at this day, that the beast whose shape and form we have given for a Weasel, is the Shrew-mouse, but not rightly, for their only reason is, that the bitings of it doth poison and harm almost in like manner. Albertus also doth write, that the Sea Weasel is called the field-Shrew, which is utterly false and untrue: For the Shrew is called among the Grecians, M●gale, male or female. They do now also commonly call Ichneumon the Indian Mouse, and othersome the fallow Deer: But Damula, or Donula, is of the Italians and some later barbarous Writers, altogether called a common Weasel, and not Ichneumon, which is a peculiar beast to the Egyptians.  
Now the reason of the Latin name Mustela, Carolus Figulus is of opinion, that it is derived of Mys 
Niphus. The etymology of Weasels.  and Steli●, two Greek words, because it devoureth Mice, and both the Germans and the English derive their word Steal, or Stellen, to rob or filch, from the Greek word Stellein; so that it is so called, because this Weasel is a still, and secret, stealing, and devouring beast. Calepin saith, that Mustela is quasi longior Mus. This beast is also called by Aristotle, Habeninum, and it is said, that it hunteth Moles or blind Mice.  
The Epithets hereof are, fearful, in-creeper, and swift, and beside these I find not any material, 
The epithets, colour, and several parts.  or worthy to be rehearsed. Now concerning their outward proportion, it is as we have here described, a long and thin body, but the colour thereof varieth; for some of them are brown, and branded, some black, and some clean white, which we have showed already to be the Ermyn: for in some places of Germany, Helvetia, and the Alps, the Weasels in the Winter become all white. But forasmuch as there are two kinds of Weasels, one vulgar and domestical, living in houses and Cities, and the other wild, living in the Woods and Mountains: we find also that they differ in colour, neither of both being constant in the same; for the domestical Weasel is upon the back, and side sandy, red, and sometime yellowish, and always white on the throat, yea, sometimes as Geor Agricola writeth, they are all white, whereat no man ought to wonder, seeing the Hares of Helvetia do in the Winter time turn white: And of these white Weasels or Ermyns there are abundance in the Northern parts of Europe, where their Summers are short, and their Winters long: And these white Weasels differ nothing from the common vulgar Weasels of other colours, except that their hair stick faster to their backs; and it is observed, that in Russia the Noblest women are apparelled with these skins: And there is a Wood in Scandinavia (called Lanzetuoca) which is fourscore mile long, wherein are abundance of white Weasels: And the King's tents among the Tartarians are said to be covered all over with the skins of Lions without, and the walls to be hung with these Armins or white Weasels within; and although the price of these skins be very deer among them (for sometimes so many as are used in one Garment will cost two thousand Crowns) yet do the people earnestly seek after them, accounting it no small honour, to wear so much wealth upon their backs.  
Now the reason why these beasts came to be called Armilini, is from Armilla a chain, because they did wear them in fringes about their garments like chains▪ and although that some of the Alpine Mice be all white, and likewise the Pontic Mouse, yet there must be a difference observed betwixt these Weasels which are properly called Armins, and those Mice which are so called, only by way of resemblance, as we have showed already in their stories. And of the Pontic Mouse. I may add thus much more, that they live in the Winter time in hollow trees, wherein they become as white as snow all over, except their tails, and are in quantity like▪ Squirrels, but in the end of May they turn somewhat red, because that then they give themselves, to copulation and generation of young ones, when they lay aside their whiteness, and live many days together in care all copulation, among the green and fresh herbs, leaving behind them such rank and unsavoury smells, as are very odious to a good sent: And it is said, that every three year their skins through abundance of food grow greater and greater, to the exceeding commodity of Merchants, and Skinners in Norway, and Helsyngia.  
There are certain little fourfooted beasts called Lemmar, or Lemmus, which in tempestuous and 
Of the Lemmar.  rainy weather, do seem to fall down from the clouds, and it was never yet found, whether their beginning arose first from heaven or earth, but this is certain that as soon as ever they have fallen to the ground, some of them have been opened, and in their bowels have been found green herbs, and therefore I marvel why ever it should be believed that these beasts are bred of some feculent matter in the clouds; but if any man ask me from whence then have they their beginning, I answer from the earth, even as Locusts and Caterpillars, who are said in holy Scripture to be carried to and fro with the winds, and so these beasts being destitute of natural food in their places of generation, do advance themselves into the wind, and so are carried into other strange and unknown Countries, where they fall like Locusts upon every green thing, living until they have devoured all, but when once they taste of new grown herbs, they perish and die, by means whereof they increase great pestilence and corruption, but the Ar●●lins or Armins do eat and devour them.  
Now the Skins of these beasts are exceeding delicate having in them divers colours, and therefore the people flay them off from their bodies, and sell them by thirty or forty in bundles, for great price; but of these skins I have said enough, both here and elsewhere. The wild Weasels differ not from the vulgar domestical Weasel, their foreteeth are short and not long like a mouse's, the face broad, their genital part like a Foxes, their tail short, their legs and claws short; strong and sharp; and it is reported by Strabo, that the Weasels of Mauritania are as big as Cats, but their gaping and opening of their mouth much longer, and wider. There is an Island called Dordocel 〈…〉, on the one side whereof (as Pliny writeth) there are Weasels, and through the middle there is a way over which they never pass, and on the other side there are not only not any bred, but also if they be brought into it, they die and perish, and so likewise it is reported of Beotia.  
They make themselves caves and holes in the earth, rocks, and walls, wherein they lodge, into 
Places of their abode.  the which they frame two passages or doors, one into the South, the other into the North, (resembling herein the Squirrels) that so they may be free from the wind, on which side soever it bloweth, sometimes they get into stacks of Hay and straw, and there they lodge: those Weasels which live near houses sleep not much, for they have been seen abroad all the Winter time, not only the vulgar but the Armins: neither are they unthankful unto the Country men in whose houses they lodge, for they kill, eat, and devour all manner of Mice, Rats, and Moles; for because of their long, slender bodies, they are apt to creep into the holes of the earth, and narrow passages, fetching their prey from those places whither Cats cannot come; therefore in He 〈…〉 tia the Country men nourish them more than Cats, because they destroy more vermin than Cats. The harm they do is to Hens, Chickens, and Eggs, and yet some say they eat the Eggs and ●et the Hens alone: they are likewise enemies to Geese, and devour their Eggs; and Aelianus writeth, that if they come unto dead men, they will pull out their eyes in such manner as they do Eggs, and therefore such Carcases are to be watched against them. Amyntat writeth, that the Shrew-mouse is conceived betwixt a Mouse and a Weasel, which opinion is, not only ridiculous, but impossible, for how is it likely that a Mouse will engender with that beast which lieth in wait to destroy her? It is also said, that a Weasel fighteth with those Serpents that hunt after Mice, for no other cause, but to gain the prey from him.  
There is nothing in this beast more strange, than their conception and generation, for they do 
Their copulation and conception.  not engender nor couple in their hinder parts, like other fourfooted beasts, but at their ears, and bring forth their young ones at their mouth, and for this cause Aristeas writeth, the Jews were forbidden to eat them, for this their action was an emblem of folly, and of foolish man, which can keep no secrets, but utter all that they hear (thus saith he) But we that are Christians knew other reasons why the Jews were forbid to eat them. The Egyptians make of it another sign, for they say, that their copulation at the ear, and generation at the mouth, are emblems of speech which is first taught to the ear, and then uttered by the tongue: there be other again that hold this to be a fable: And Pope Clement writeth, that they conceive at the mouth, and bring forth a● the ●ar. Many say, it is true of the Weasel of the Sea, but not of the Weasel of the earth, which is therefore called Collipara, and this they would confirm by another fable of Medus, whose ●ead after it was cut off, it is said to bring forth Chrysaor and Pegasus; some do allege for this opinion, that the Crows and the Ibis do conceive at their mouths: but this is certain, that they have places of conception underneath their tails like other fourfooted beasts, and therefore how it should come to pass, that their young ones should come forth at their mouths, I cannot easily leard. It may be that the opinion thereof first arose from the sight of some old one carrying her young in her mouth, for the young ones are very small like Mice, and therefore it is likely that they remove them to and fro, as Cats do their young ones, for they are in continual fear, lest they should be taken and destroyed by men, or by some other enemy beast.  
The dung of Weasels doth smell many times like musk, the reason whereof we have showed your in another place, all of them in general have a most rank and filthy savour. It is a ravening and destroying beast; and although the body of it be very small, yet is the wit and understanding of it very great, for with singular art and subtlety it compasseth his prey, whereupon there lieth this history of Galanthis the maid of Alomena, as Perottus observeth out of Ovid. When Alomena was in long travel and childbirth, it is said that the maid perceiving she was hindered by Lucina, craftily obtained not only the knowledge of the cause by Lucina, but also the remedy; whereupon she ●ased her Lady, (like a true and faithful servant) of many pains. Lucina seeing that she was beguiled by Galanthis, and that her crafty wit had overreached a Goddess, she turned her into a Weasel, for her punishment, that as she had sinned by revealing of the counsel of the Goddess, so she should be punished to bring forth all her young ones at her mouth, as Weasels do; and for this occasion, the Domestical Weasel like a Maid doth continually live in houses, and her colour yellowish like the hair of Galanthis: thus say they of metamorphosing and transforming.  
Other some say, that when Alomena was in travail of Hercules, having endured long torments, she was delivered by the sight of a Weasel which came in her presence, and therefore the Theban Grecians do religiously worship a Weasel, for they say, that as it was nourished by Hecate the Goddess, so it did nourish Hercules; but herein they take Gale for Galanthis aforesaid, that is, a Weasel, for Alomenaes' maid: And seeing we have begun to talk of transformations, I will add another thing out of Stobeus, not impertinent to this common place, for he writeth in the dispraise of women, that the diversity of their dispositions persuadeth him that some of them are derived from one beast, and some from another: and namely those which come of Weasels, are a miserable, sullen, and sorrowful kind of women, to whom nothing is pleasing, delightful, or acceptable, but having no mind to the pleasure of Venus, loathing her husband, hurteth her neighbours, robbeth herself, and devoureth consecrated and hallowed things, even after the manner of Weasels, which will take a booty from the Altar: Thus saith he, which I believe to be true in the comparison, but not in the generation or transmutation of women from Weasels.  
I do marvel how it came to pass, that a Weasel was called, an unhappy, unfortunate, and unlucky 
The signification of a Weasels occurrence.  beast among Hunters, for they held opinion here in England, that if they meet with a Weasel in the morning, they shall not speed well that day; therefore the Grecians say Galesteir, and Alciatus hath an excellent Emblem, whereby he insinuateth that it is not good to have a Weasel run upon ones left hand, and therefore adviseth a man to give over his enterprise after such an Omen. Now although I would have no wise man to stand in fear of such a superstitious conceit, yet I will subscribe his verses, more for variety and elegancy, then for truth:  
Auspiciis res coepta malis bone cedere nescit:  
Foelici quae sunt omine facta, juvant.  
Quicquid ages, Mustela tibi si occurret, omit:  
Signa malae haec sortis bestia prava gerit.  
It should seem tha● the beginning of this opinion did come from the punishment of a certain General of the Corinthians Navy, who being perjured in breaking his faith to that State, came running away from them; and they say, that afterwards he could never sleep, but that he dreamt Weasels came and tore his flesh from his body: At last through anguish and grief of mind, he slew himself. These things are reported by Heraclides, which whether they be true or false, are but a silly and slender foundation to build upon them a Prophetical opinion, or presage future evils; and so I will leave the moral part of the Weasel, and return again to the natural. They have knowledge like Mice and Rats, to run out of houses before their downfall. They live in hatred with the Serpent that hunteth Mice, for by eating of Rue they drive them out of houses wherein they inhabit; and this is a wonderful work of God, that this silly beast should have the knowledge of the virtue of that herb, and not only arm herself with it, because it is hateful to Serpents, and they in no wise in nature able to abide it, but also by it to restore to life again her young ones after they are dead.  
There is a poison in Weasels which destroyeth the Cockatrice, for when the Weasel findeth the Cockatrice's hole or den, she layeth her poison in the mouth thereof, whereby two contrary natures meet and fight, and the lesser overcometh the greater; and this is affirmed both by Pliny and Solinus; wherefore all manner of Cattle do fear Weasels. They hunt all manner of birds, pulling out their throat as a Wolf doth a Sheep's. They will play with Hares till they have wearied them, and then destroy them; they are in perpetual enmity with Swine, Ravens, Crows, and Cats, for although Cats sometimes set upon them, yet they cannot overcome them. In many places of Italy they are nourished tame, for as Ferrets are used to fetch Coneys out of the earth, so are Weasels by tying a string about their neck, to fetch young Pigeons out of Dove-cotes, and birds out of their nests. If the powder of a Weasel be given unto a Cock, Chickens, or Pigeons, it is said, they shall never be annoyed by Weasels.  
Likewise if the brain of a Weasel be mingled with a rennet in Cheeses, it keepeth them from being touched with mice or corrupted with age. The flesh of a Weasel is not used for meat, but dried and preserved for medicines. The powder thereof mixed with water, driveth away Mice, by casting the gall of Stellius in a house where Weasels are gathered together, and then by Oil of bitter Almonds, or salt Ammoniak they are killed, but if one of their tails be cut off, all the residue do forsake the house. And thus much shall suffice concerning the History of Weasels, now followeth the medicines arising out of their bodies.  

The Medicines arising from the Weasel.  
A Weasel being applied unto those which are troubled with Agues or Quartern Fevers, doth in short time cure them. It doth also being mingled with other things make a wonderful pleasant 
V●sinus.  mollifying medicine for those which are troubled with the gout, or any other infirmity in the joints, and easeth those which have a continual ache in the head, leaving a certain matter on the top thereof, and stroking it from the forehead to the hinder part of the head.  
For the curing also of the gout, this is an excellent remedy. To take a little young whelp alive, well fatted, and a living Weasel in nine pints of Oil, and unto the same two or three pounds of Butter, and to boil them together, until the beasts be made lank or lither, and then to put your hands or feet a whole day in hot Oil well strained. Avicenna attributeth certain things to Weasels flesh only, which the classical Authors rather ascribe to the powder of Weasels which are 
Aetius.  these: to be applied to the gout, being drunk in wine against the Failing sickness, and the head-ache, but it is accounted an especial remedy against the bitings of Scorpions.  
The flesh of a Weasel being taken is a very good and effectual preservative against all poisons. The same being taken in meat, the head and feet only cast away, doth help those which are troubled 
Avicenna.  with wens or bunches in the flesh, being first anointed with the blood of the same beast. The blood of a Weasel is very well applied to broken or exulcerated sores in the flesh. The same virtue hath the whole body of a Weasel, boiled in wine, being in the manner of a plaster placed thereunto. For the expelling of the gout take a dead Weasel, and boil him in Oil, until it be made liquid, 
Theophrastus.  then strain forth the Oil, and mingle it with wax, fashioning the same in the form of a plaster, and this being in good order applied, will in very short time expel it quite away.  
A house Weasel is wont to be burned for divers remedies, and to be emboweled with salt, and dried in a shade. But there are some late writers which affirm, that a Weasel is better being dried 
Dioscorides.  or burned for the said disease, then used in the aforesaid manner, some also which are more foolish, think it best, being only salted, but it is more proper, being used in the first manner.  
The bodies of creatures which are dry by nature being dried by the sprinkling of salt upon them, are unmeet for food, for a certain man going about to salt a Hare, made it like unto a dried Weasel. Some have written that the flesh of a Hedgehog dried, doth very much profit those which are troubled with an outward or inward leprosy: which if it can effect, it will more strongly have a drying force or power: even as the flesh of a Weasel being dried, and drunk in wine, expelleth poison. A vulgar Weasel being kept very old, and drunk in wine, to the quantity of two drams, is accounted a present remedy against the venom or stings of Serpents.  
A young Weasel being prepared, as is before said, that is to say emboweled with salt, is of good 
Galen.  force against all ill medicines. A Weasel used in the same manner doth presently cure the bites of Serpents. A Weasel being burnt and dried, especially the belly thereof, is accounted an excellent remedy against the bitings of any other wild beast. Some small part of the belly of a young Weasel, to the quantity of two drams being stuffed with Coriander, and drunk in wine, is given to those that are smitten by Serpents, and is curable for them. The flesh of a Weasel being burnt, mingled with Rue and wine, and so drunk, is very medicinable for the curing of the bites of all creatures. The young whelps of Weasels being embowelled with salt, is very profitable for the healing 
Pliny.  of the deadly stinging or biting of the Spider called Phalangium.  
The whelp of a Weasel doth cure the venomous bitings of the Shrew. The flesh of a Weasel being dried, doth strongly dry and separate, by both which forces those are healed which are 
Albertus.  troubled with the Falling sickness having drunk it in wine. This virtue is also attributed unto the blood of Weasels. A Weasel being dried and drunk in wine, doth heal those that are troubled with the Palsy or shaking of the joints. Concerning the powder of Weasels, there are many things read: But Galen writeth, that he never burned this creature, that he might try the excellency thereof. The blood and powder of a Weasel are very profitable, being anointed on those whole bodies are vexed with the leprosy, according to the saying of Serenus in these verses;  
— Elephanti 
Serenus.   
Morbo adversus erit cedri de cortice succus,  
Mustelaeve cinis vel fusus sanguis ab illa.  
The powder of a Weasel being mingled with the blood of a young Swallow doth heal the Quinsy or Squinzie, the inflammation of the jaws, as also those which are grieved with the strangury, being either taken in bread or in drink. The same is also very effectual for the expelling of wens or bunches in the body, and healeth those which are troubled with the Falling sickness, being daily taken in drink. The same diseases are both healed by this medicine, to burn a living Weasel altogether in an earthen pot, and to mingle with the powder thereof Honey, Turpentine, and Butter, of 
Myrepsus.  each a sufficient quantity, and in the manner of an Ointment, to apply it unto the bodies of the grieved parties. The blood of a Swallow and a Weasel are commended by some to be very congruent and agreeable, but Pliny, Avicenna, and the rest of the ancient writers commend the blood of a Weasel only to be very medicinable for these diseases following; namely, the Falling sickness, the Foul evil, and the head-ache.  
The powder of a Weasel being mingled in water, and given to one that is mad or frenzy to drink, 
Pliny.  is reported by some to be very good and profitable for him, if so be that they can compel the frantic person to perceive it. The powder of a Weasel is very effectual for the expelling or taking away of the pin and web in the eyes. There is a speedy remedy for the driving away of rheum in the head, and the Catarrh swelling by rheum in the jaws, which is this, To take a Weasel upon a Thursday in the old Moon, and put him alive in an unburned pot, that in the Boiling he may be torn, and dried into powder, which powder being gathered together and well tempered with Hony, to give it to the diseased person every day in a spoon fasting, to the quantity of three drams, and it will in short space wonderfully ease him.  
A Weasel being burnt, and the powder thereof wrapped in some cerecloth which is anointed over with the Oil of Flower-deluces, doth help and heal all sores or impostumes proceeding from the head to the ears, being applied thereunto. A Weasel being beaten to powder, mingled with 
Galen.  wax, and in the manner of a cerecloth applied unto the shoulders, doth expel all pains, aches, or griefs therein whatsoever; it doth also purge or cleanse sores very effectually, according to these Verses of Serenus following;  
Obscoenos si pone locos nova vulnerae carpant,  
Horrentum mansa curantur froride ruborum.  
Et si jam veteri succedit fistula morbo,  
Mustelae cinere immisso purgabitur ulcus,  
Sanguine cum ricini, quem bos gestaverit ante.  
A Weasel being burned in an earthen pot, is very medicinable for the curing of the gout. The powder thereof being mingled with Vinegar, and in that manner thereunto applied. The 
Dioscorides.  dust of a living Weasel burnt, mingled with wax Rose-water, and anointed with a Feather upon gouty legs, cureth the same disease. The brain of a Weasel being kept very long, and throughly dried, afterwards mingled with Vinegar, and so drunk, doth very effectually cure the falling sickness.  
The brains of a Camel mingled with the brains of a Weasel, being both well dried, and drunk 
Rasis.  in Vinegar, speedily helpeth those which are troubled with the disease called the Foul evil. If a horse shall fall into a sudden disease (being for the most part termed dangerous) which our Countrymen call Raech, concerning which I have spoken in the Horse, he is cured by some Horse-coursers by a small quantity of a Weasels skin, being about the bigness of aforesaid golden Crown) which is given to him inwardly, whether in a potion by some horn, or cut small and mingled with chaff, I know not. Some do give to the Horses troubled with the aforesaid disease the tail of a white Weasel being half black, and half white, cut exceeding small in their chaff or provender. If a Serpent or any other venomous creature shall sting or bite an Ox, let the wounded place be stroked or smoothed with the skin of a Weasel, and it shall in short time be perfectly cured. The same they do in a manner command to be done to Horses which are so stung or bitten, rubbing the wound with a Weasels skin until it wax hot, ministering in the mean time some certain Antidote within the Horse's body. There are some also which are of opinion that the skin being in the said manner applied, is of no efficacy, but that the whole beast being cut and applied while it is hot, will rather profit, which both in a Shrew, as also in many other creatures is manifest.  
The blood of a Weasel being anointed upon any imposthume arising behind the ear, doth instantly 
Archigenes.  cause the swelling to cease, or being broken, doth speedily heal the sore. The same also being anointed upon any impostumes in the head either whole or broken, doth very effectually cure them. The blood of a Weasel being anointed upon wens or bunches of flesh in any part of the body doth instantly expel them. The same doth also help those which are troubled with the Falling sickness: which disease is also cured by the whole body of a Weasel either burnt or 
Isidorus.  emboweled with salt. The head and feet of a Weasel being cast away, and the body taken in any kind of drink, doth perfectly heal those which are troubled with that pestiferous disease called S. John's evil. The blood of the same same beast is an excellent remedy for the expelling of the foul evil. The blood of a Weasel being anointed upon broken or exulcerated bunches in the flesh, doth not only mitigate the pain, but also heal the wounds. The blood of a Weasel being anointed upon the jaws, doth heal all pains or sores therein whatsoever. The powder and blood of a Weasel being both mingled together, and anointed upon the body of any leprous man, doth in short time drive away all scabs or scurfs thereon. The blood of a Weasel being anointed with a Plantain upon the legs or feet of any one that is troubled with the gout, doth very speedily mitigate or assuage the pain thereof. The same being anointed upon the nervs or sinews which are shrunk together, 
Galen.  doth easily mollify them again, and loosen the grievous pain either in the joints or articles. The liver of a Weasel mingled with his own brains, being both well dried, and taken in any kind of drink, doth very much profit those which are troubled with the disease called S. John's evil. The liver of a Weasel, being throughly dried, and afterwards taken in water to drink, doth heal the disease called the Foul evil, taking hold of sense and mind together: but there must great care be had that this medicine be ministered unto the sick party, even when the disease is coming on him. The gall of a Hare being mingled with the liver of a Weasel to the quantity of three drams, one dram of Oil of beaver's stones, four drams of Myrrh, with one dram of Vinegar, and drunk in honey, or bastard wine, doth heal those which are troubled with a dizziness or certain swimming in the head. The liver of a Weasel is reported to be very good and medicinable for the curing of the Lethargy, or Dropsy evil. The liver of a Weasel being bound to the left foot of a 
Sextus.  woman, doth altogether hinder her from conception. The gall of a Weasel is a very excellent and effectual remedy against the venom or poison of Asps, being taken in any kind of drink. The yard of a Weasel, Hart, or Do, being dried, and beaten to powder, and taken in wine, or any other drink, is an excellent medicine for the curing of the bites or stings of Serpents. The yard of a Weasel or Ferret, is commended for a very excellent remedy against the strangury, or disease called the Colic and stone. The stones of a male Weasel, or the secret parts of a female Weasel, is reported 
Pliny.  by some to be very medicinable for the curing of the Falling sickness. The stones of a Weasel being bound unto any part of a woman while she is in travail of child birth, doth altogether hinder her from her delivery. By the left stone of a Weasel being bound in a piece of a Mules hide, there is a certain medicine made, which being drunk by any woman not being with child, causeth barrenness, as also by women being with child, hard and grievous pain in delivery. The efficacy or force in them, have the stones of a Weasel being cut off in the change of the Moon, and he suffered 
Kiranides.  to go away alive, being tied upon any part of a woman in the hide of a Mule. The heel of a living Weasel being taken away and bound unto a woman, doth make her that she shall not conceive so long as she shall so bear it. The powder of a Dog's head dried, being put into any broken or exulcerated sores, doth eat away all the corruption or dead flesh increasing therein. The same virtue hath the powder of Weasels dung, being used in the said manner.  
The dung of Mice or of a Weasel, being anointed upon the head, is an excellent remedy for the falling off of the hair on the head, or any other part of man's body, and doth also cure the disease 
Aeginetta.  called by some the Foxes evil. The biting of a Weasel is reported by some to be very venomous, and in his ravening or madness not to be less hurtful than the bitings of mad Dogs. For Weasels and Foxes are very often mad. But Arnoldus is of a contrary opinion, and affirmeth that the Weasel doth more hurt by his biting, then by any venom he can put forth. Others also do affirm, 
Avicenna.  that there is venom in Weasels for this cause, that in all kind of Weasels when they are angry, the force of their smell is so rank and strong. The best way to drive away Mice, is by scattering the powder of Weasels or Cat's dung up and down, the savour whereof Mice cannot abide, but the same being made into some certain kind of bread will smell more strongly. That the bites of a Weasel are venomous and deadly, there is an example written by Aristides, of a certain man, who being bitten by a Weasel, and ready to die, gave a great sigh, and said, that if he had died by a Lion or Panther, it would never have grieved him, but to die by the biting of such an ignoble beast, it grieved him worse than his death. The biting of a Weasel doth bring very quick and grievous pain, which is only known by the colour, being dusky or bluish: and it is cured by Onions and Garlic, either applied 
Aelianus.  outward, or taken in drink, so that the party drink sweet wine thereon. Unripe Figs also mingled with the flour of the grain called Orobos, doth much profit the same. Treacle in like manner being applied in the manner of a plaster, speedily cureth them. Garlick being mingled with Figtree leaves and Cinnamon, and so beaten together, are very well applied to the said bites. It cometh also to pass, that sometimes the Weasel biteth some cattle, which presently killeth them, except there be some instant remedy. The remedy for it is this, to rub the wounded place with a piece of a Weasels skin well dried until it wax hot, and in the mean time give the best Treacle to drink in the manner of an antidote. The Weasel usually biteth Cow's dugs, which when they are swollen if they be rubbed with a Weasels skin they are instantly healed.    

Of the WOLF.  
A Wolf is called in Hebrew Zeeb, as it is said in Gen. 49. and among the Chaldeans, Deeba and 
The several names. Aesculopius.  Deba, among the Arabians Dib. The female is called Zebah a she-Wolf, and the masculine Zeebim, but in Ezek. 22. it is called Zebeth, that is to say, a Wolf. Alsebha (saith And. Bellun.) is a common name for all fourfooted beasts which do set on men, killing and tearing them in pieces, devouring them with their teeth and claws, as a Lion, a Wolf, a Tiger, and such like, whereon they are said to have the behaviour of Alsebha, that is, wild beasts which are fierce and cruel. From hence happily cometh it, that not only Albertus, but also some ignorant Writers do attribute unto a Wolf many things which Aristotle hath uttered concerning a lion.  
Oppianus among the other kind of Wolves hath demonstrated one which is bred in Cilicia. And also he doth write, that it is called in the mountains of Taurus and Amanus, Chryseon, that is to say, Aureum, but I conjecture that in those places it was called after the language of the Hebrews or Syrians which do call Sahab, or Schab aurum, and Seeb Lupum for a Wolf, or Dahab, or Debah for Aurum: They also do call Deeb or Deeba for a Wolf. Dib (othertherwise Dijb) is an Arabian or Saracenican word: Also the translation of this word in the book of medicines is divers, as Adib, Adep, Adbip, and Aldip: but I have preferred the last translation, which also Bellunensis doth use. Aldip Alambat doth signify a mad or furious Wolf. The Wolf which Oppianus doth call Aureum, as I have said even now, doth seem to agree to this kind, both by signification of the name Aurum, and also by the nature, because it doth go under a Dog close to the earth, to eschew the heat of the Summer, which Oppianus doth write, doth seek his food out of hollow places, as a Hyena or Dabh doth out of graves where the dead men are buried. The golden coloured Wolf is also more rough and hairy than the residue, even as the Hyena is said to be rough and maned. And also these Wolves necks in India are maned, but it differeth according to the nation and colour where there are any Wolves at all.  
Lycos a Wolf among the Grecians, and Lugos, and Lucania, and Lycos, among some of the Arabican Writers, is borrowed from them, as Munster hath noted in his Lexicon of three languages. In Italy it is called Lupo. In French Loup, in Spain Lobo, in Germany Vulff, in England Wolf. In Illyria Vulk, as it were by a transposition of the letters of the Greek word. Now because both men, women, 
The notation of Lupus and Lycos.  Cities, places, Mountains, Villages, and many artificial instruments have their names from the Latin and Greek words of this beast, it is not vain or idle to touch both them and the derivation of them, before we proceed to the natural story of this beast. Lupus as some say in Latin is Quasi Leopos, Lyon-footed; because that it resembleth a Lion in his feet, and therefore Isidorus writeth, that nothing liveth that it presseth or treadeth upon in wrath. Other derive it from Luke's, the light, because in the twilight of the evening or morning it devoureth his prey, avoiding both extreme light, as the noon day, and also extreme darkness as the night. The Grecians do also call 
Named apellatives derived from a Wolf.  them Nycterinoi canes, dogs of the night. Lupa and lupula were the names of noble devouring Harlots, and from thenceforth cometh Lupanar for the stews. It is doubtful whether the nurse of Romulus and Remus were a Harlot, or she-wolf, I rather think it was a Harlot then a Wolf that nursed those children. For we read of the wife of Fostulus, which was called Laurentia, after she had played the whore with certain Shepherds was called Lupa. In all Nations there are some men's names derived from Wolves, therefore we read of Lupus a Roman Poet, Lupus Servatus a Priest or Elder, of Lupus de Oliveto a Spanish Monk, of Fulvus Lupinus a Roman, and the Germans have Vulf, Vulfe, Hart, Vulfegang.  
The Grecians have Lycambes, of whom it is reported he had a daughter called Neobole, which he promised in marriage to Archilochus the Poet, yet afterwards he repented and would not perform his promise, for which cause the Poet wrote against him many bitter Verses, and therefore Lycambes when he came to knowledge of them, died for grief. Lycaon was a common name among the Grecians for many men, as Lycaon Gnotius an excellent maker of edged tools. Lycaon the brother of Nestor another, the son of Priamus slain by Achilles: But the famous and notorious among all, was Lycaon, the King of Arcadia, the son of Titan and the earth, whose Daughter Calisto was deflowered by Jupiter, and by Juno turned into a Bear, whom afterwards Juno pitying, placed for a sign in heaven, and of whom Virgil made this Verse;  
Pleiadas, Hyadas, claramque Lycaonis Arcton,  
There was another Lycaon the son of Pelasgus, which built the City Lycosui, in the Mountain Lyceus, this man called Jupiter Lyceus, upon a time sacrificed an Infant upon his Altar, after which sacrifice he was presently turned into a Wolf. There was another Lycaon after him, who did likewise sacrifice another child, and it was said, that he remained ten years a Wolf, and afterwards became a man again: whereof the reason was given, that during the time he remained a beast, he never tasted of man's flesh, but if he had tasted thereof he should have remained a beast for ever. I might add hereunto Lycophron, Lycastus, Lycimnius, Lycinus, Lycomedes, Lycurgus, Lycus, and of women's names, Lycas, Lice, Lycaste, Lycoris, Lycias, and many such others, besides the names of people, as Irpinia, of Mountains and places, as Lycabetus, Lyceus, Lycerna, Lycaonia, Lycaspus, Lyceum Aristotle's School. Of floods and Rivers, as Lycus, Lycormas. Of Plants, as Wolfbane, Lupum salictarium, Lupinus, Lycantheum, Lycophrix, Lycophone, Lycopsis, Lycoscitalion, and many such others, whereof I have only desired to give the Reader a taste, following the same method that we have observed in other beasts: And thus much shall suffice to have spoken of the names of this beast.  
The Country's breeding Wolves, are for the most part these that follow. The inhabitants of Crete were wont to say, that there was neither Wolves, Bears, nor Vipers could be bred in their 
Country's breeding Wolves.  Island, because Jupiter was born there; yet there is in a City called Lycastus, (so named for the multitude of Wolves that were abiding therein.) It is likewise affirmed of Sardinia, and Olympus, a Mountain of Macedonia, that there come no Wolves in them. The Wolves of Egypt are lesser than the Wolves of Greece, for they exceed not the quantity of Foxes. Africa likewise breedeth small Wolves, they abound in Arabia, Swevia, Rhetia, Athesis, and the Earldom of Tyrol in Muscovia, especially that part that bordereth upon Lituania. The Wolves of Scanzia, by reason of extremity of cold in those parts, are blind and lose their eyes: There are no Wolves bred in Lombardy beyond the Alps, and if any chance to come into that Country, presently they ring their Bells, and arm themselves against them, never giving over till they have killed him, or drove him out of the Country. In Norway there are three kind of Wolves, and in Scandinavia the Wolves fight with Elks. It is reported that there are Wolves in Italy, who when they look upon a man, cause him to be silent that he cannot speak. The French men call those Wolves which have eaten of the flesh of men Encharnes. Among the Crotoniatae in Meotis, and divers other parts of the world, Wolves do abound: there are some few in France, but none at all in England, except such as are kept in the Tower of London, to be seen by the Prince and people, brought out of other Countries, where there fell out a rare accident, namely, a Mastive Dog was limed to a she-Wolf, and she thereby conceived, and brought forth six or seven young Whelps, which was in the year of our Lord 1605. or thereabouts.  
There are divers kinds of Wolves in the world, whereof Oppianus in his admonition to Shepherds, 
The several kinds of Wolves.  maketh mention of five, the first is a swift Wolf, and runneth fast, called therefore Toxeuter, that is, Sagittarius, a shooter. The second kind are called Harpages, and these are the greatest raveners, to whom our Saviour Christ in the Gospel compareth false Prophets, when he saith, Take heed of false Prophets which come unto you in Sheep's clothing, but are inwardly Lice Harpages, ravening Wolves; and these excel in this kind. The third kind is called Lupus aureus a golden Wolf, by reason of his colour; then they make mention of two other kinds, (called Acmonae) and one of them peculiarly Ictinus.  
The first, which is swift, hath a greater head than other Wolves, and likewise greater legs fitted to run, white spots on the belly, round members, his colour betwixt red and yellow, he is very bold, howleth fearfully, having fiery-flaming eyes, and continually wagging his head. The second kind 
Oppianus.  hath a greater and larger body than this, being swifter than all other; betimes in the morning he being very hungry, goeth abroad to hunt his prey, the sides and tail are of a silver colour, he inhabiteth in the Mountains, except in the Winter time, wherein he descendeth to the gates of Cities or Towns, and boldly without fear killeth both Goats and Sheep, yet by stealth and secretly.  
The third kind inhabiteth the white Rocks of Taurua and Silicia, or the the tops of the hill Amanus, and such other sharp and inaccessible places, being worthily for beauty preferred before the others, because of his golden resplendent hairs: and therefore my Author saith, Non Lupus sed Lupo praestantior fera. That he is not a Wolf, but some wild beast excelling a Wolf. He is exceeding strong, especially being able with his mouth and teeth to bite asunder not only stones, but Brass and Iron: He feareth the Dog star, and heat of Summer, rejoicing more in cold then in warm weather, therefore in the Dog days he hideth himself in some pit or gaping of the earth, until that Sunny heat be abated. The fourth and fifth kinds are called by one common name Acmone, now Acmon signifieth an Eagle, or else an Instrument with a short neck, and it may be that these are so called in resemblance of the ravening Eagle, or else because their bodies are like to that instrument, for they have short necks, broad shoulders, rough legs and feet, and small snouts, and little eyes: herein they differ one kind from the other, because that one of them hath a back of a silver colour, and a white belly, and the lower part of the feet black, and this is Ictinus canus, a grey Kite-wolf; the other is black, having alesser body, his hair standing continually upright, and liveth by hunting of Hares. Now generally all Authors do make some two, some three, some four, and some five kinds of Wolves, all which is needless for me to prosecute, and therefore I will content myself with the only naming of such differences as are observed in them, and already expressed, except the Thus and the sea-Wolf, of whom there shall be something said particularly in the end of this History. Olaus Magnus writeth, in his History of the Northern Regions, that in the Mountains called D●ffrini, which do divide the Kingdoms of Swetia and Norway, there are great flocks or herds of Wolves of white colour, whereof some wander in the Mountains, and some in the valleys. They feed upon little, small, and weak creatures, but there are also wild common Wolves, who lie in wait to destroy their herds of cattle, and flocks of Sheep, against whom the people of the Country do ordain general hunt, taking more care to destroy the young ones then the old, that so the breeders and hope of continuance may be taken away. And some also do keep of the Whelps alive, shutting of them up close and taming them, especially females, who afterwards engender with Dogs, whose Whelps are the most excellent keepers of flocks, and the most enemies to Wolves of all other.  
There be some have thought that Dogs and Wolves are one kind; namely, that vulgar Dogs 
Wolves are not wild Dogs.  are tame Wolves, and ravening Wolves are wild Dogs. But Scaliger hath learnedly confuted this opinion, showing that they are two distinct kinds, not joined together in nature, nor in any natural action, except by constraint; for he saith, that there are divers wild Dogs that are not Wolves, and so have continued for many years in a hill called Mountfalcon, altogether refusing the society and service of men, yea, sometimes killing and eating them; and they have neither the face, nor the voice, nor the stature, nor the conditions of Wolves, for in their greatest extremity of hunger. they never set upon flocks of Sheep: so that it is unreasonable to affirm, that Wolves are wild Dogs, although it must needs be confessed, that in outward proportion they are very like unto them. Some have thought that Wolf's cannot bark, but that is false (as Albertus writeth) upon his own 
The voices of Wolf's.  knowledge, the voice of Wolf's is called Vlulatus, howling, according to these verses;  
Ast Lupus ipse ululat, frendet agrestis aper,  
And again:  
Per noctem resonare Lupis ululantibus urbes.  
It should seem that the word Vlulatus, which the Germans translate Heulen; the French, Hurler; and we in English, howling, is derived either from imitation of the beasts voice; or from a night whooping Bird called Vlula, I will not contend, but leave the Reader to either of both, for it may be that it cometh from the Greek word Ololu zein, which signifieth to mourn and howl after a lamenrable manner, and so indeed Wolf's do never howl, but when they are oppressed with famine: And thus I leave the discourse of their voice with the Annotation of Servius: Vlulare Canum est & Furiarum. To howl is the voice of Dogs and Furies. Although there be great difference of colours in Wolf's, as already I have showed, yet most commonly they are grey and hoary, that is, white mixed with other colours, and therefore the Grecians in imitation thereof, do call their twilight which is betwixt day and night, as it were participating of black and white Lycophos, Wolf-light, because the upper side of the Wolf's hair is brown, and the nether part white. It is said, that the shaggy hair of a Wolf is full of vermin and worms, and it may well be, for it hath been proved, that the skin of a Sheep which was killed by a Wolf breedeth worms.  
The brains of a Wolf do decrease and increase with the Moon, and their eyes are yellow, black, and 
The several parts.  very bright, sending forth beams like fire, and carrying in them apparent tokens of wrath and malice; and for this cause it is said, they see better in the night then in the day, being herein unlike unto men, that see better in the day then in the night, for reason giveth light to their eyes, and appetite to beasts, and therefore of ancient time the Wolf was dedicated to the Sun, for the quickness of his seeing sense, and because he seeth far. And such as is the quickness of his sense in seeing, such also it is 
Coelius. Stumpsius.  in smelling, for it is reported, that in time of hunger by the benefit of the wind, he smelleth his prey a mile and a half or two mile off: for their teeth they are called Charcharodontes, that is sawed, yet they are smooth, sharp, and unequal, and therefore bite deep, as we have showed already, for this cause the sharpest bits of Horses are called Lupata.  
All beasts that are devourers of flesh do open their mouths wide, that they may bite more strongly, and especially the Wolf. The neck of a Wolf standeth on a strait bone that cannot well bend, therefore like the Hyaena, when he would look backwards he must turn round about, the same neck is short, which argueth a treacherous nature. It is said that if the heart of a Wolf be kept dry, it rendereth a most fragrant or sweet smelling savour. The liver of a Wolf is like to a Horse's hoof, and in the bladder there is called a certain stone called Syrites, being in colour like Saffron or Honey, yet inwardly contains certain weak shining stars: this is not the stone called Syriacus or Indicus, which is desired for the virtue of it against the stone in the bladder. The fore-feets have five distinct toes, and the hinder-feets but four, because the fore-feets serve in stead of hands, in Lions, Dogs, Wolf's, and Panthers. We have spoken already of their celerity in running, and therefore they are not compared to Lions which go foot by foot, but unto the swiftest Dogs. It is said they will swim, and go into the water two by two, every one hanging upon another's tail, which they take in their mouths, and therefore they are compared to the days of the year, which do successively follow one another, being therefore called Lucabas. For by this successive swimming they are better strengthened against impression of the floods, and not lost in the waters by any overflowing waves or billows. Great is the voracity of this beast, for they are so insatiable that they devour hair 
The meat and voracity of Wolf's.  and bones with the flesh which they eat, for which cause they render it whole again in their excrements, and therefore they never grow fat. It was well said of a learned man: Lupus vorat potius quam comedit carnes, & pauco utitur potu. That is, A Wolf is said rather to raven then to eat his meat. When they are hungry they rage much, and although they be nourished tame, yet can they not 
Aelianus. Philes.  abide any man to look upon them while they eat; when they are once satisfied, they endure hunger a great time, for their bellies standeth out, their tongue swelleth, their mouth is stopped, for when they have driven away their hunger with abundance of meat, they are unto men and beasts as meek as Lambs, till they be hungry again, neither are they moved to rapine, though they go through a flock of sheep: but in short time after, their bellies and tongue are calling for more meat, and then saith mine Author: In antiquam figuram redit, iterumque Lupus existit. That is, They return to their former conditions, and become as ravening as before. Neither ought this to seem strange unto any man, for the like things are formerly reported of the Lion; and it is said that Wolf's are most dangerous to be met with all towards the evening, because of their fasting all the day before, and for this is alleged the saying of holy Scripture where the Prophet makes mention of Lupi Vespertini, but we have showed already in the story of the Hyaena, what those signify.  
It is said that Wolf's do also eat a kind of earth called Argilla, which they do not for hunger, but to make their bellies weigh heavy, to the intent, that when they set upon an Horse, an Ox, a Hart, an Elk, or some such strong beast, they may weigh the heavier, and hang fast at their throats till they have pulled them down; for by virtue of that tenacious earth, their teeth are sharpened, and the weight of their bodies increased; but when they have killed the beast that they set upon, before they touch any part of his flesh, by a kind of natural vomit, they disgorge themselves, and empty their bellies of the earth, as unprofitable food. 
Albertus.   
The remainder of their meat they always cover in the earth; and if there be many of them in hunting together, they equally divide the prey among them all, and sometimes it is said, that they howl and call their fellows to that feast which are absent, if their prey be plentiful. Now this they have common with Lions, in their greatest extremity of hunger, that when they have election of a man and a beast, they forsake the man and take the beast. Some are of opinion, that when they are old, they grow weary of their lives, and that therefore they come unto Cities and Villages, offering themselves to be killed by men, but this thing by the relation of Niphus is a very fable; for he professeth that he saw an old Wolf come into a Village, and set upon a Virgin to destroy and eat her, yet he was so old that he had scarce any teeth in his head, but by good hap company being at hand, the Maid was saved, and the Wolf was killed.  
Now those Wolf's that are most sluggish and least given to hunting, are most ready to venture upon men, because they love not to take much pains in getting their living. This Wolf is called Vinipeta, but the industrious hunting Wolf Kunegeiseia. It is reported that a Wolf will never venture upon a living man, except he have formerly tasted of the flesh of a dead man, but of these things I have no certainty, but rather do believe the contrary; that like as Tyrants in an evil grieved estate, do pick quarrels against every man that is rich for the spoil of their goods, accounting them their enemies, how well soever they have deserved at their hands: In like manner, Wolf's in the time of their hunger fall upon all creatures that come in the way, whether they be men or beasts, without partiality, to fill their bellies, and that especially in the winter time, wherein they are not afraid to come to Houses and Cities.  
They devour Dogs when they get them alone, and Elks in the Kingdom of Norway, but for Dogs it hath been seen, that they have lived in a kind of society and fellowship with Wolf's, but it was to steal and devour in the night time, like as Thiefs do cover their malice and secret grudges one to other, when they are going about to rob true men. Wolf's are enemies to Asses, Bulls, and Foxes, for they feed upon their flesh, and there is no beast that they take more easily than an Ass, killing him without all danger, as we have showed already in the story of an Ass.  
They also devour Goats and Swine of all sorts, except Boars; who do not easily yield unto Wolf's. It is said that a Sow hath resisted a Wolf, and that when he fighteth with her, he is forced to use his greatest craft and subtlety, leaping to and from her with his best activity, lest she should lay her teeth upon him, and so at one time deceive him of his prey, and deprive him of his life. It is reported of one that saw a Wolf in a Wood, take in his mouth a piece of Timber of some thirty or forty pound weight, and with that he did practise to leap over the trunk of a tree that lay upon the earth; at length when he perceived his own ability and dexterity in leaping with that weight in his mouth, he did there make his cave and lodged behind that tree; at last it fortuned there came a wild Sow to seek for meat along by that tree, with divers of her Pigs following her, of different age, some a year old, some half a year, and some less. When he saw them near him, he suddenly set upon one of them, which he conjectured was about the weight of wood which he carried in his mouth, and when he had taken him, whilst the old Sow came to deliver her Pig at his first crying, he suddenly leapt over the tree with the Pig in his mouth, and so was the poor Sow beguiled of her young one, for she could not leap after him, and yet might stand and see the Wolf to eat the Pig which he had taken from her. It is also said, that when they will deceive Goats, they come unto them with the green leaves and small boughs of Osiers in their mouths, wherewithal they know Goats are delighted, that so they may draw them therewith, as to a bait to devour them.  
Their manner is when they fall upon a Goat or a Hog, or some such other Beast of small stature, not to kill them, but to lead them by the ear with all the speed they can drive them to their fellow Wolf's, and if the beast be stubborn and will not run with him, than he beateth this hinder-parts with his tail, in the mean time holding his ear fast in his mouth, whereby he causeth the poor Beast to run as fast or faster than himself unto the place of his own execution, where he findeth a crew of ravening Wolf's to entertain him, who at his first appearance seize upon him, and like Devils tear him in pieces in a moment, leaving nothing uneaten but only his bowels.  
But if it be a Swine that is so gotten, than it is said, that they lead him to the waters, and there kill him, for if they eat him not out of cold water, their teeth doth burn with an untolerable heat. The Hearts when they have lost their horns do lie in secret, feeding by night for fear of the Wolf's, until their horns do grow again, which are their chiefest defence. The least kind of Wolf's we have showed already, do live upon the hunting of Hares, and generally all of them are enemies to sheep, for the foolish sheep in the day time is easily beguiled by the Wolf, who at the sight of the Sheep maketh an extraordinary noise with his foot, whereby he calleth the foolish Sheep unto him, for standing amazed at the noise he falleth into his mouth and is devoured: but when the Wolf in the night time cometh unto a fold of Sheep, he first of all compasseth it round about, watching both the Shepherd and the Dog, whether they be asleep or awake, for if they be present and like to resist, than he departeth without doing any harm, but if they be absent or asleep, then loseth he no opportunity, but entereth into the fold, and falleth a kill, never giving over till he have destroyed all, except he be hindered by the approach of one or other; for his manner is not to 
Textor. Albertus.  eat any till he have killed all, not because he feareth the over-livers will tell tales, but for that his insatiable mind thinketh he can never be satisfied, and then when all are slain he falleth to eat one of them.  
Now although there be great difference betwixt him and a Bull both in strength and stature, yet is he not afraid to adventure combat, trusting in his policy more than his vigour, for when he setteth upon a Bull, he cometh not upon the front for fear of his horns, nor yet behind him for fear of his heels, but first of all standeth aloof from him, with his glaring eyes, daring and provoking the 
Aelianus.  Bull, making often proffers, to come near unto him, yet is wise enough to keep aloof till he spy his advantage, and then he leapeth suddenly upon the back of the Bull at the one side, and being so ascended, taketh such hold that he killeth the Beast before he loosen his teeth. It is also worth the observation, how he draweth unto him a Calf that wandereth from the dam, for by singular treachery he taketh him by the nose, first drawing him forward, and then the poor Beast striveth and draweth backward, and thus they struggle together, one pulling one way, and the other another, till at last the Wolf perceiving advantage, and feeling when the Calf pulleth heavyest, suddenly he letteth go his hold, whereby the poor Beast falleth back upon his buttocks, and so down right upon his back; then flieth the Wolf to his belly which is then his upper part, and easily teareth out his bowels, so satisfying his hunger-greedy appetite: But if they chance to see a Beast in the water, or in the marsh, encumbered with mire, they come round about him, stopping up all the passages where he should come out, baying at him, and threatening him, so as the poor distressed Ox plungeth himself many times over head and ears, or at the least wise they so vex him in the mire, that they never suffer him to come out alive. At last when they perceive him to be dead and clean without life by suffocation; it is notable to observe their singular subtlety to draw him out of the mire, whereby they may eat him; for one of them goeth in, and taketh the Beast by the tail, who draweth him with all the power he can, for wit without strength may better kill a live Beast, then remove a dead one out of the mire: therefore he looketh behind him and calleth for more help, then presently another of the Wolf's taketh that first Wolf's tail in his mouth, and a third Wolf the seconds, a fourth the thirds, a fifth the fourth's, and so forward, increasing their strength, until they have pulled the Beast out into the dry land: whereby you may see, how they torment and stretch their own bodies, biting their tails mutually, pinching and straining every joint until they have compassed their desire, and that no man should think it strange for a Wolf to kill an Ox; it is reported that Danaus did build a Temple to Apollo at Argos, in the very same place where he saw a Wolf destroy an Ox, because he received instruction thereby, that he should be King of Greece. Wolf's are also enemies to the Buffs, and this is no marvel, seeing that it is confidently reported by Aelianus, that in time of great famine when they get no meat, they destroy one another; for when they meet together, each one bemoaning himself to other, as it were by consent they run round in a circle, and that Wolf which is first giddy, being not able to stand, falleth down to the ground, and is devoured by the residue, for they tear him in pieces, before they can arise again.  
Pliny affirmeth that there be Wolf's in Italy, whose sight is hurtful to men, for when a man seeth 
The harm of Wolf's.  one of them, though he have never so much desire to cry out, yet he hath no power: but the meaning of this is, as we find in other Writers, that if a Wolf first see a man, the man is silent, and cannot speak, but if the man see the Wolf, the Wolf is silent and cannot cry, otherwise the tale is fabulous and superstitious, and thereupon came the proverb Lupus in fabula est, to signify silence. Now although these things are reported by Plato, Ruellius, Vincentius, and Ambrose, yet I rather believe them to be fabulous then true, howbeit Albertus writeth, that when a man is in such extremity, if he have power to lose his cloak or garment from his back, he shall recover his voice again. And Sextus saith, that in case one of these Wolf's do see a man first, if he have about him the tip of a Wolf's tail he shall not need to fear any harm. There be a number of such like tales concerning Wolf's and other creatures, (as that of Pythagoras) A Beast making water upon the urine of a Wolf, shall never conceive with young. All domestical fourfooted Beasts, which see the eye of a Wolf in the hand of a man, will presently fear and run away.  
If the tail of a Wolf be hung in the cratch of Oxen, they can never eat their meat. If a Horse tread upon the footsteps of a Wolf which is under a Horseman or Rider, he breaketh in pieces, or else standeth amazed. If a Wolf treadeth in the footsteps of a Horse which draweth a Wagon, he cleaveth fast in the road, as if he were frozen.  
If a Mare with Foal tread upon the footsteps of a Wolf, she casteth her Foal, and therefore the Egyptians when they signify abortment, do picture a Mare treading upon a Wolf's foot. These and such other things are reported, (but I cannot tell how true) as supernatural accidents in Wolf's. The Wolf also laboureth to overcome the Leopard, and followeth him from place to place, but forasmuch as they dare not adventure upon him single, or hand to hand, they gather multitudes, and so devour them. When Wolf's set upon wild Boars, although they be at variance among themselves, 
Orus.  yet they give over their mutual combats, and join together against the Wolf their common adversary. For these occasions a Wolf hath evermore been accounted a most fierce and wild Beast, as may further appear by this History following. When Euristines and Procles intended to marry 
A history.  the Daughter of some Grecian, that so they might join themselves in perpetual league and amity by affinity, they went to Delphos to ask counsel of Apollo in what place they should meet with their wives. Apollo gave them answer, that when they should meet with an extreme wild Beast, as they went into Lacedemonia, and yet the same Beast appear meek and gentle unto them, there they should take their wives. When they came into the land of the Cleonians, they met with a Wolf carrying a Lamb in his mouth, whereupon they conceived that the meaning of Apollo was, that when they met with a Wolf in that Country, they might very happily and successively take them wives, and so they did, for they married with the daughters of Thesander Cleonymus, a very honest man of that Country. It is reported of Milo Crotoniata, that valiant strong man, how upon a season rending 
Men destroyed by Wolls.  a tree in sunder in the woods, one of his arms was taken in the closing of the tree, and he had not strength enough to lose it again, but remained there enclosed in most horrible torments, until a Wolf came and devoured him.  
The like story unto this, is that which Aelianus reporteth of Gelon the Syracusan, a Scholar, unto 
C●lius. Tzetzes.  whom there came a Wolf as he sat in the School writing on his Tables, and took the writing tables out of his hand The Schoolmaster being enraged herewith, and knowing himself to be a valiant man, took hold of the same tables in the Wolf's mouth, and the Wolf drew the Master and Scholars in hope of recovery of the tables out of the School into a plain field, where suddenly he destroyed the Schoolmaster and a hundred Scholars, sparing none but Gelon, whose tables were a bait for that prey, for he was not only not slain, but preserved by the Wolf, to the singular admiration of all the world; whereby it was collected, that that accident did not happen naturally, but by the overruling hand of God: Now for these occasions, as also because that the wool and skin of beasts killed by Wolves are good for nothing, (although the flesh of Sheep is more sweeter) are unprofitable and good for nothing.  
Men have been forced to invent and find out many devises for the destroying of Wolf's, for necessity 
The taking of Wolf's, and the reward of the hunters.  hath taught men much learning, and it had been a shameful misery to endure the tyranny of such spoiling beasts, without labouring for resistance and revenge: for this cause they propounded also a reward to such as killed Wolves, for by the law of Draco, he that killed a young Wolf received a talon, and that killed an old Wolf received two talents.  
Solon prescribed that he that brought a Wolf alive, should receive five pieces of money, and he that brought one dead, should receive two. Apollo himself was called Lycoctonos, a Wolf-killer, because he taught the people how to put away Wolves. Horner calleth Apollo Lycegenes, for that it is said immediately after he was born of his mother Latona, he was changed into the shape of a Wolf, and so nourished; and for this cause there was the Image of a Wolf set up at Delphos before him.  
Others say, that the reason of that Image was, because that when the Temple of Delphos was robbed, and the treasure thereof hid in the ground, while diligent inquisition was made after the thiefs, there came a Wolf and brought them to the place where the golden vessels were covered in the earth, which she pulled out with her feet. And some say that a Wolf did kill the sacrileger, as he lay asleep on the Mountain Parnassus, having all the treasure about him, and that every day she came down to the gates of Delphos howling, until some of the Citizens followed her into the Mountain, where she showed them the thief and the treasure both together: But I list not to follow or stand upon these fables. The true cause why Apollo was called a Wolf-killer was, for that he was feigned to be a Shepherd or Herdsman, and therefore in love of his Cattle to whom Wolves were enemies, he did not only kill them while he was alive, but also they were offered unto him in sacrifice, for Wolves were sacred to Apollo, Jupiter, and Mars: and therefore we read of Apollo Lycius, or Lyceus, to whom there were many Temples builded, and of Jupiter Lyceus, the sacrifices instituted unto him called Lycaea, and games by the same name. There were other holidays called Lupercalia, wherein barren women did chastise themselves naked, because they bore no children, hoping thereby to gain the fruitfulness of the womb, whereof Ovid speaketh thus:  
Excipe foecundae patienter verbera dextrae:  
Jam socer optatum nomen habebit avi.  
Propertius and some other writers seem to be of the mind that those were first instituted by Fabius Lupercus, as appeareth by these verses:  
Verbera pellitus seto samovebat arator,  
Vnde licens Fabius sacra Lupercus habet.  
And Juvenal thus:  
Nec prodest agili palmas praebere Luperco.  
Now concerning the manner of taking of Wolves the Ancients have invented many devises and gins, 
Divers policies and inventions to take Wolf's.  and first of all an Iron toil which they still fasten in the earth with Iron pins, upon which pins they feave a ring, being in compass about the bigness of a Wolf's head, in the midst whereof they lay a piece of flesh, and cover the Toil, so that nothing is seen but the flesh, when the Wolf cometh and taketh hold of the flesh, feeling it stick, pulling hard, he pulleth up the ring, which bringeth the whole Toil on his neck, and sharp pins. This is the first manner that Crescentiensis repeateth of taking Wolves, and he saith there are other devises to ensnare their feet, which the Reader cannot understand, except he saw them with his eyes.  
The Italians call the nets wherein Wolves are taken, Tagliola, Harpago, Lo Rampino, and Lycino, the French, Hauspied; and Blondus affirmeth, that the shepherds of Italy make a certain gin with a net, wherein that part of the Wolf is taken which is first put into it. Now the manner of taking Wolves in ditches and pits is divers, first of all they dig a deep ditch, so as the Wolf being taken, may not go out of it, upon this pit they lay a hurdle, and within upon the pillar they set a live Goose or Lamb, when the Wolf windeth his prey or booty, he cometh upon the trench, and seeing it at a little hole which is left open on purpose to cast the Wolf into the deep ditch; and some use to lay upon it a weak hurdle, such as will not bear up either a man or a beast, that so when the Wolf cometh upon it, it may break, and he fall down; but the best devise in my opinion that ever was invented in this kind, is that the perch and hurdle may be so made, and the bait so set, that when one Wolf is fallen down it may rise again of it own accord, and stand as it did before to entrap another; and great care must be had, that these kind of ditches may be made in solid and strong earth, or if the place afford not that opportunity, then must the inside be lined with boards, to the intent that the beast by scraping and digging with his feet make no evasion.  
The Rhatians use to raise up to a Tree a certain engine like a Mousetrap, but much greater, through which there is a cord where they hang a bait of flesh or pullen, or some such thing which the Wolf loveth; when he cometh unto it, he suddenly snatcheth at it, and so pulleth the trap upon his own pate. The Tevorians, Mysians, and Thraseans, Inhabitants of Asia, were wont to carry short weapons to kill Wolves, and they used also the strongest Dogs, who by the encouragement of the Huntters would tear the Wolves in pieces, for there is hardly any Dog so courageous, as to adventure upon a Wolf at single hand.  
The Dogs have therefore certain collars made unto them of leather stuffed full of sharp Iron nails, to the intent that their necks may be safe guarded from the Wolf's biting. Now Blonus saith, that all hunting of Wolves with Dogs is in vain, except there be also set up certain great nets made of strong cords, stretched out and standing as stiff as may be immovably fastened to the bodies of trees, or strong pillars in the earth, and in divers places of these nets they must set boughs to cover them, to the end the Wolf descry them not; and at either end of the net must be made a little shed with boughs to cover a man, wherein the hunter must lodge with his Spear, ready to pierce through the Wolf when he perceiveth him in the net, for if the Wolf be not instantly wounded, he will deliver himself and escape, and then also he must be followed with the cry of Men and Dogs, that he may not return back again into his den, and the Hunters observe this order in hunting of a Wolf, and driving him to their nets.  
When they are far from their nets, they hunt them but gently, and let them go at leisure, but when they are closer and nearer unto them, they follow them with all speed and violence, for by that means many are entrapped and suddenly killed; and these are those hunting observations which I find to be recorded in Authors for the taking of Wolves. And this is the nature of this beast, that he feareth no kind of weapon except a stone, for if a stone be cast at him, he presently falleth down to avoid the stroke, for it is said that in that place of his body where he is wounded by a stone, there are bred certain worms which do kill and destroy him; and therefore the Egyptians when they do decipher a man that feareth an eminent danger, they picture a Wolf and a stone; as Orus writeth.  
Wolf's do likewise fear fire even as Lions do, and therefore they which travel in woods and secret places by night, wherein there is any suspicion of meeting of Wolves, they carry with them a couple of flints, wherewithal they strike fire, in the approach of the ravening beast, which so dazleth his eyes, and danteth his courage, that he runneth away fearfully. It is said that Wolves are afraid of the noise of swords or iron struck together, and it may well be, for there is a true story of a man travelling near Basil, with a bell in his hand, who when he saw that the throwing stones at the Wolf which followed him would nothing avail, and by chance fell down, in the mean time a bell which he carried about him did give a sound, at which sound the Wolf being affrighted ran away, which when he perceived, he sounded the bell aloud, and so drove away the wild ravening beast. As the Lion is afraid of a white Cock and a Mouse, so is the Wolf of a Sea-crab or shrimp. It is said that the pipe of Pithocaris did repress the violence of Wolves when they set upon him, for he sounded the same unperfectly, and indistinctly, at the noise whereof the raging Wolf ran away; and it hath been believed, that the voice of a singing man or woman worketh the same effect. Horace testifieth so much of himself, that by singing he drove away a Wolf, as in these verses;  
Namque me sylva Lupus in Sabina,  
Dum meam canto Lalagen, & ultra  
Terminum curis vagor expeditus,  
Fugir inermem.  
Quale portenium neque militaris  
Daunia in latis alit esculetis,  
Nec Jubae tellus generat Leonum  
Arida nutrix.  
If at any time a Wolf follow a man afar off, as it were treacherously to set upon him suddenly and destroy him, let him but set up a stick or staff, or some such other knowledgable mark, in the middle space betwixt him and the Wolf, and it will scare him away; for the suspicious beast feareth such a man, and thinketh that he carrieth about him some engine or trap to take away his life: and therefore also it is said, that if a traveller do draw after him a long rod or pole, or a bundle of sticks and clouts, a Wolf will never set upon him, worthily mistrusting some deserved policy to overthrow and catch him. Aesculapius writeth, that if a man do anoint himself with the fat or suet taken out of the reins of a Lion, it will drive away from him all kind of Wolf's. There be some that take Wolves by poisoning, for they poison certain pieces of meat, and cast them abroad, whereof when the Wolf's do eat, they die immediately. There were certain Country men which brought the skins of Wolf's into the City of Rome, and carried them up and down the streets publicly to be seen, affirming that they had killed those Wolf's with the powder of a certain herb called Cardus Varius, and that therewithal also they would kill Rats and Mice. Pausanias saith, that there was a Temple of Apollo Lyceus, at Sicyon, and that on a time the Inhabitants were so annoyed with Wolf's, that they could receive no commodity by their flocks, whereupon Apollo taking pity of them, told them that there was in their Temple a certain piece of dry wood, commanding them to pull off the rind or bark of that wood, and beating it to powder, to mingle it with convenient meat for Wolves, and so cast it abroad in the fields.  
The people did as they were commanded by the Oracle, and thereby destroyed all the Wolves; but what kind of wood this was, neither Pausanias nor any of the Priests of Sicyon could declare. In one part of the world the Yew-tree, and certain fragments of Juniper. The Spindle tree, and Rododaphne do yield poison unto Wolves mixed in their drink, and besides them we know no trees that are venomous, and yet plants innumerable, especially Wolf-bane. And the occasion why there are more poysonful herbs than trees, is in the juice or liquor whereby they are nourished, for where the juice is wholesome and well tempered, there it increaseth into a great tree, but where it is imperfect and venomous, there it never groweth tall, nor bringeth forth any great stock.  
There are certain little Fishes called by the Grecians, Lycoi, and by the Latinists, Blenni, which we may English Wolf-fish, and these the Hunters use to take Wolf's in this manner: when they have taken a great many of them alive, they put them into some tub or great mortar, and there kill them by bruising them to pieces, afterwards they make a fire of coals in the Mountains where the Wolf's haunt, putting into the same some of these fishes mixed with blood and pieces of Mutton, and so leaving it, to have the savour thereof carried every way with the wind, they go and hide themselves: whilst that in the mean time the Wolves enraged with the savour of this fire, seek to and fro to find it, because of the smell, the fire before they come is quenched or goeth out naturally, and the Wolves by the smoke thereof, especially by tasting of the flesh, blood and fish which there they find, do fall into a drowsy dead sleep, which when the Hunters do perceive, they come upon them and cut their throats. The Armenians do poison them with black fishes, and some do take a cat, pulling off her skin, taking out the bowels, they put into her belly the powder of Frogs, this Cat is boiled a little upon coals, and by a man drawn up and down in the Mountains where Wolves do haunt; now if the Wolves do chance to meet with the train of this Cat, they instantly follow after him, enraged without all fear of man to attain it, therefore he which draweth the Cat, is accompanied with another Hunter armed with a Gun, Pistol, or Cross-bow, that at the appearance of the Wolf, and before his approach to the train, he may destroy and kill him.  
I will not discourse of Wolf bane, commonly called Aconitum in Latin, wherewithal both men 
Poisoning of Wolves.  and beasts are intoxicated, and especially Wolves, but referring the Reader to the long discourse of Conradus Gesner, in his History of the Wolf, I will only remember in this place an Epigram of Ausonius wherein he pleasantly relateth a story of an adulterated woman, desiring to make away her jealous husband, and that with speed and vehemency, gave him a drink of Wolf-bane and Quicksilver mingled together, either of both single are poison, but compounded are a purgation, the Epigram is this that followeth:  
Toxica zelotypo dedit uxor moecha marito,  
Nec satis ad mortem credidit esse datum,  
Miscuit argenti letalia pondera vivi,  
Cogeret ut celerem vis geminata necem.  
Dividat haec si quis, faciunt discreta venenum;  
Antidotum sumet, qui sociata bibet.  
Ergo inter sese dum noxia pocula certant,  
Cessit letalis noxa salutiferae,  
Protinus & vacuos alvi petiere recessus,  
Lubrica dejectis qua vita nota cibis.  
Concerning the enemies of Wolf's, there is no doubt, but that such a ravening beast hath few friends, for except in the time of copulation wherein they mingle sometime with Dogs, and sometime 
The enemies of Wolves.  with Leopards, and sometime with other beasts, all beasts both great and small do avoid their society and fellowship, for it cannot be safe for strangers to live with them in any league or amity, seeing in their extremity they devour one another: for this cause, in some of the inferior beasts their hatred lasteth after death, as many Authors have observed; for if a Sheep skin be hanged up with a Wolf's skin, the wool falleth off from it; and if an instrument be stringed with strings made of both these beasts, the one will give no sound in the presence of the other; but of this matter we have spoken in the story of the sheep, showing the opinion of the best learned, concerning the truth hereof. The Ravens are in perpetual enmity with Wolf's, and the antipathy of their natures is so violent, that it is reported by Philes and Aelianus, that if a Raven eat of the carcase of a beast which the Wolf hath killed, or formerly tasted of, she presently dyeth.  
There are certain wild Onions called Scillae, and some say the Sea-Onion, because the root hath the similitude of an Onion, of all other things this is hateful to a Wolf, and therefore the Arabians say, that by treading on it his leg falleth into a cramp, whereby his whole body many times endureth insufferable torments, for the Cramp increaseth into Convulsions; for which cause it is worthy to be observed how unspeakable the Lord is in all his works, for whereas the Wolf is an enemy to the Fox and the Turtle, he hath given secret instinct and knowledge both to this Beast and Fowl, of the virtuous operation of this herb against the ravening Wolf; for in their absence from their nests, they leave this Onion in the mouth thereof, as a sure guard to keep their young ones from the Wolf.  
There are certain Eagles in Tartary which are tamed, who do of their own accord being set on by men adventure upon Wolves, and so vex them with their talons, that a man with no labour or difficulty may kill the beast, and for this cause the Wolves greatly fear them and avoid them; and thereupon came the common proverb, Lupus fugit aquilam: And thus much shall suffice to have spoken in general concerning their taking.  
Now we will proceed to the other parts of their History, and first of all of their carnal copulation. 
Their copulalation and procreation.  They engender in the same manner as Dogs and Sea-calves do, and therefore in the middle of their copulation they cleave together against their will. It is observed that they begin to engender immediately after Christmas, and this rage of their lust lasteth but twelve days, whereupon there was wont to go a fabulous tale or reason, that the cause why all of them conceived in the twelve days after Christmas was, for that Latona so many days together wandered in the shape of a she Wolf in the Mountains Hyperborei, for fear of Juno, in which likeness she was brought to Delos; but this fable is confuted by Plutarch, rehearsing the words of Antipater in his Book of Beasts, for he saith when the Oaks that bear Acorns do begin to cast their flowers or blossoms, than the Wolves by eating thereof do open their wombs, for where there is no plenty of Acorns, there the young ones die in the dams belly, and therefore such Countries where there is no store of Oaks, are freed from Wolves; and this he saith is the true cause why they conceive but once a year, and that only in the twelve days of Christmas, for those Oaks flower but once a year, namely, in the Spring time, at which season the Wolves bring forth their young ones. For the time that they go with young, and the number of whelps, they agree with Dogs, that is, they bear their young nine weeks, and bring forth many blind whelps at a time, according to the manner of those that have many claws on their feet. Their legs are without Articles, and therefore they are not able to go at the time of their littering, and there is a vulgar opinion, that a she Wolf doth never in all her life bring forth above nine at a time, whereof the last which she bringeth forth in her old age is a Dog, through weakness and infirmity: but the Rhaetians among whom Wolves do abound, do affirm constantly, that in the beginning of May, they bring their young out of their dens, and lead them to the water, sometimes seven, and sometimes nine, every year increasing their number; so that the first year she littereth one whelp, the second year two, the third year three, and so observeth the same proportion unto nine, after which time she groweth barren and never beareth more: and it is said when she bringeth her young ones to the water, she observeth their drinking very diligently, for if any of them lap water like a Dog, him she rejecteth as unworthy of her parentage, but those which such their water like a Swine, or bite at it like a Bear, them she taketh to her, and nourisheth very carefully.  
We have said already that Wolves do engender not only among themselves, but among other beasts, and such are to be understood of them which bear their young an equal proportion of time, as of Dogs and Wolves cometh the Lupus Canarius, or Panther, and the Crocuta. Of the Hyaena and the Wolf come the Thoes, of whom we shall speak in their due place in the end of this story, and the Hyaena itself seemeth to be compounded of a Wolf and a Fox.  
Concerning the natural disposition of this Beast we have already spoken in part, and now we will 
The Epithets and natural disposition.  add that which doth remain; and first of all their Epithets which are attributed unto them among several Authors are most clear demonstrations of their disposition; as sour, wild, Apulian, sharp, fierce, bold, greedy, whoar, flesh-eater, wary, swift, bloody, bloud-lovers, degenerate, hard, glutton, hungry, Cattle-eater, famishing, furious, yellow, fasting, ungentle, unhonest, untameful, harmful, Cattle-hurter, teeth-gnasher, insatiable, treacherer, martial, sorrowful, mountain, nightly, robber, strate, ravener, mad, snatcher, cruel, pack-bearer, bloodsucker, foamer, proud, fearing, sullen, terrible, vehement, howling, and such other like belonging to the male Wolf. Now unto the female there are some peculiar ones also, as inhuman, ungentle, martial, obscure, rank, ravener, sanded, Romulian, greasy, terrible, and Volscan: and the ravening desire of this Wolf doth not only appear in the Proverbs of holy Scripture already repated, as where Christ compareth the Heretics to Wolves, but also from hand instruments and sicknesses, for a little handsaw is called of the Latins and Germans Lupus, a Wolf; because of the inequality of the teeth, wherewithal a man sheareth asunder violently any piece of wood, bones, or such like thing.  
There is a disease called a Wolf, because it consumeth and eateth up the flesh in the body next the sore, and must every day be said with fresh meat, as Lambs, Pigeons, and such other things wherein is blood, or else it consumeth all the flesh of the body, leaving not so much as the skin to cover the bones. Also the galls on a man's seat which cometh by Horse-riding, are by the Ancients called Lupi, and by Martial, Ficus, whereof he made this distichon;  
Stragula succincti venator sum veredi,  
Nam solet à nudo surgere ficus equo.  
There be also instruments called Lupi, and Harpages, or Harpagones, wherewithal Ankers are loosed in the Sea, or any thing taken out of the deep. There is a certain territory in Ireland, (whereof Mr. Camden writeth) that the Inhabitants which live till they be passed fifty year old, are foolishly reported to be turned into Wolves: the true cause whereof he conjectureth to be because for the most part they are vexed with the disease called Lycanthropia, which is a kind of melancholy causing the persons so affected, about the month of February to forsake their own dwelling or houses, and to run out into the Woods, or near the graves and sepulchers of men, howling and barking like Dogs and Wolves. The true signs of this disease are thus described by Marcellus: those saith he which are thus affected, have their faces pale, their eyes dry and hollow, looking drousily, and cannot weep. Their tongue as if it were all scabbed, being very rough, neither can they spit, and they are very thirsty, having many ulcers breaking out of their bodies, especially on their legs; this disease some call Lycaon, and men oppressed therewith Lycaones, because that there was one Lycaon as it is feigned by the Poets, who for his wickedness or sacrificing of a child, was by Jupiter turned into a Wolf, being utterly distracted of humane understanding, and that which Poets speak of him, may very well agree with melancholy, for thus writeth Ovid:  
Territus ipse fugit, nactusque silentia ruris  
Exululat, frustraque loqui conatur.  
And this is most strange, that men thus diseased should desire the graves of the dead. Like unto this is another disease, called by Bellunensis, Daemonium Leoninum, which is saith he, Confusio rationis cum factis malis, noxiis & iracundis; à Leone dictum videtur malum, quod eo detenti alios homines ledant, & Leonum instar in eos saviant; that is, the Lion-devil disease is a confusion of reason, joined with wrathful, and impious facts; and it seemeth to be named of Lions, because that such as are oppressed therewith, do rage against men, and wound them like Lions.  
There is a pretty Apology of a league that was made betwixt the Wolves and the Sheep, 
The apology of Wolves and Lambs.  whereupon came the word Lycophilios, my Author rehearseth it thus: Lupis & agnis foedus aliquando fuit, datis utrinque obsidibus, Lupi suos catulos, oves Canum cohortem dedere. Quietis ovibus ac pascentibus Lupuli matrum desiderio ululatus edunt, tum Lupi irruentes fidem foedusque solutum clamitant, ovesque Canum praesidio destitutas laniant, that is to say, There was a peace made betwixt the Wolves and the Sheep, either side giving hostages to other, the Wolves gave their young whelps, and the Sheep gave the Shepherd's Dogs to the Wolves. Now when the young Wolves were among the flock of Sheep, they howled for their dams, which when the old Wolves heard, they came rushing in upon the Sheep, crying out that they had broken the league, and therefore they destroyed the Sheep in the absence of the Dogs that should keep them: whereby is notably signified the simplicity of innocent men, and the impiety of the wicked, for whatsoever bonds of truce and peace are made with them, they ever respect their own advantage, taking any small occasion, like Wolves at the crying of their young ones, without all offence of the innocent and harmless, to break through the brazen walls of truce, peace, and amity, for the execution of their bloody and ungodly minds.  
Wolves are truly said to be fierce and treacherous, and not generous and bold, and noble like Lions. They especially rage in the time of their hunger, and then they kill not so much as will 
The particular disposition of Wolves.  suffice, but all the flock before them; but being satisfied, as we have said already, they seem rather Lambs then Wolves. The male is always as careful of the young ones as the female, for while she suckleth her young ones, he bringeth meat unto her in the den, and when that they are greatly constrained both to fly away, they carry their young ones along with them. Great is their malice toward them that hurt them, as Niphus saith, he tried one day when he was a hunting near Rome, for his Dog was fight with a Wolf, and he coming in with the multitude of Hunters, alighted from his Horse, and drew his sword, and gave the Wolf a wound, the Wolf feeling the stroke of the sword forsook the Dog and turned upon the man, making all force at him he could to bite him, but he professed he escaped with singular danger, more by the help of his fellow hunters, then by his own valour; wherefore he concludeth, that as Wolves are enemies to all, so they take special revenge of them that harm them, as we have said before of Lions. Some say that when many of them have obtained a spoil, they do equally divide it among them all, I am sure the like is reported betwixt the old Lion and the young, but whether it be true in Wolves I cannot tell, but rather think the contrary, because they are insatiable and never think they have enough. And Albertus saith, they do not communicate their prey like Lions, but when they have fed sufficiently, they hide the residue in the ground till they hunger again.  
When they set upon horned beasts, they invade them behind, and on their backs; when they set upon Sheep, they choose a dark cloudy day or time, that so they may escape more freely; and to the intent that their tread should not be heard, they lick the bottom or soles of their feet, for by that means they make no noise among the dry leaves; and if going along they chance to break a stick, and so against their mind make a noise, then presently they by't their foot, as if it were guilty of that offence: For the most part they set upon such Cattle as have no Keepers, and raven in secret. If they come unto a flock of Sheep where there are Dogs, they first of all consider whether they be able to make their party good, for if they see they cannot match the Dogs, they depart away although they have begun the spoil, but if they perceive their forces to be equal or superior, than they divide themselves into three ranks, one company of them killeth Sheep, a second company fighteth with the Dogs, and the third setteth upon the men. When they are in danger to be taken by the hunters, they by't off the tip of their tails, and therefore the Egyptians, when they would describe a man delivered out of extremity and danger, do picture a Wolf lacking that part of his tail. To conclude, when they are in peril they are extremely fearful, astonished, and afraid, especially when they are unavoidably included they seem harmless, and this argueth the baseness of their mind which is subtle, cowardly, and treacherous, daring do nothing but for the belly, and not then neither, but upon a singular advantage, and for the manifesting hereof, I will express these two stories following, as they were related to Gesnes by Michael Herus, and justinius Goblerus. It happened (saith the first), that a certain Wolf constrained by famine, came unto a village near Milan in Italy, and there entered into a certain house, wherein sat the good wife and her children, the poor woman being terrified herewith, and not knowing what she did, ran out of the house, pulling the door to after her, and so shutting the Wolf in among her children, at last her husband returned home, unto whom she related the accident, and how she had shut up the Wolf; the man being more afraid than was cause, lest the Wolf had devoured some of his children, entered hastily in a doors, longing to save and deliver his poor Infants, whom the fearful mother had left with the Wolf, when he came in he found all well, for the Wolf was in worse case, astonished, amazed, daunted, and standing like a stock without sense, not able to run away, but as it were offering himself to be destroyed: And this is the first history.  
The second is like unto this, but more admirable, for the great Uncle of Goblerus, being marvellously addicted to the hunting of wild beasts, had in his land divers ditches and trenches cast up with other pits and caves wrought very artificially for the safe keeping of such beasts as should fall into them. Now it happened that upon one Sabbath day at night there fell into one of those pits three creatures of divers disposition, and adverse inclination, none of them being able to get out thereof: the first was a neighbour's wife of his a poor woman, which going to the field to gather Beets and Rapes for her meat the day following, it fortuned that she fell down by a mischance into the said pit, wherein she was fain to lodge all night (you must think with great anguish, sorrow, and perilous danger to herself) beside that which her husband and family conceived at home, but she had not tarried long in the said pit ere a Fox was likewise taken and fell down upon her, now began her grief to be increased, fearing lest the wild best should bite and wound her, having no means to escape from him, nor no man to help and rescue her, although she cried as loud as ever she could; wherewithal being wearied, necessity made her to be patient, being a little comforted to see the Fox as much afraid of her, as she was of him, and yet she thought the night full long, wishing for the break of the day, when men stir abroad to their labours, hoping that some or other would hear her moan, and deliver her from the society of such a Chamber-fellow: while thus she thought, striving betwixt hope, fear, and grief, so what befell her more woefully than before, for suddenly a Wolf was taken and fell down upon her, than she lost her hope, and in lamentable manner thinking of husband and children, how little they conceived of her extremity, resolved to forsake the world, and commended her soul to God, making no other reckoning but that her distressed lean limbs should now be a supper and breakfast to the Wolf, wishing that she might but see her husband, and kiss her children before she lost her life by that savage execution; but all her wishes could not prevail, nor clear her heart from fear and expectation of an unavoidable death: while thus she mused, she saw the Wolf lie down, she sitting in the one corner, and the Fox resting in another, and the Wolf appalled as much as either of both, so the woman had no harm but an ill night's lodging, with the fear whereof she was almost out of her wits. Early in the morning came his great Uncle the Hunter to look upon his trenches and pits what was taken, and coming unto that pit, he found a treble prey; a Woman, a Wolf, and a Fox; whereat he was greatly amazed, and stepped a little backward, at the first sight the woman seeing him cried out, calling him by his name, and praying his aid: he knowing her by her voice, presently leapt down into the pit, (for he was a valiant man) and with his weapon first slew the Wolf, and then the Fox, and so delivered the woman from the fear of them, yet there was forced to leave her till he went and fetched a ladder, for she was not able to come forth as he was; then having brought the ladder, he went down again into the pit, and brought her forth upon his shoulders, in that manner delivering her safe to her husband and family. Now these two stories do plainly set forth, that a Wolf dareth do nothing when he is in fear himself.  
It hath been a question whether Wolves can be tamed or no, some say that they are always wild 
Of tamed Wolves.  and can never be tamed. Albertus writeth, that being taken whelps, they are tamed and will play like Dogs, yet he saith, they never forget their hatred against the Hunter and the desire of Lambs or other beasts which are devoured by Wolves, whensoever he goeth abroad. And Stumpsius writeth, that even when they are tamed, they are angry with their Masters that look upon them while they eat their meat.  
Strabo writeth a fable of two Woods among the ancient Veneti, one of them dedicated to Juno, and the other to Diana, and he would make the world believe, that therein the Wolves lived peaceably and gently with the Hearts, and did come to the hands of men like familiar and tame Dogs, suffering themselves to be stroked with their hands. Aelianus and Stephanus do say, that near the plain of Meotis, there are Wolves which live like tame Dogs with men, being continually conversant among the Fishermen, and these Wolves do part stakes and divide their prey with the inhabitants dwelling upon the Seashores, and there is such a mutual charity and commons observed betwixt them and the men, for sometimes the Wolves take fishes when the men take none, and then they part with the Wolf, sometimes the men take fishes when the Wolves have none; and thus they live together in quiet manner like confederates, each one relieving and helping other; but if the men at any time break with the Wolves, and do not give them a share, they recompense their ingratitude and falsehood with tearing in pieces their nets: which thing if it be true, is a singular example of that rare concord and agreement which was primitively ordained by God to be betwixt man and beast: Some say, these kind of Wolves be Otters, but I rather believe that they be Sea-wolves, of whom we shall talk presently.  
There be many magical inventions about the parts of Wolves, namely, their heads, teeth, ears, tails, and privy parts, which I will not stand to recite in this place, because I cannot tell what benefit shall come to the knowledge of them by the English Reader. Wolves are subject to the same diseases that Dogs are, especially the swellings of the throat, madness, and the gout: when they are sick, they eat of an herb which makes them cast, some say, it is ground Ivy, some say it is grass, and some otherwise, of this they eat when they have a pain in their bellies, and not otherwise. The reason why Dogs and Wolves are more subject to madness then any other beast, is because 
Albertus.  their bodies are choleric, and their brains increase and decrease with the Moon. If a man be bitten by a mad Wolf, he is to be cured by the same medicines that are applied to the bitings of a mad Dog. They live very long, even until they lose their teeth, therefore in their old age oppressed with famine they fly unto Cities and houses to seek meat. They have no friends but the Parrots. 
The Wolf hath no friend but the Parrot.  A Wolf was once the part of the Arms of Rome; and the Judgement-seat at Athens had in it the Picture of a Wolf. There were ancient Coins of money stamped with the image of a Wolf, both among the Grecians and among the Romans, which were therefore devised, because Romulus and Remus were said to be nursed by a Wolf: with the skins of Wolves after they were dressed by Curriers, we do read that there were garments made, wherewithal great Princes and Noble men were clothed, the bare being inward next to their bodies, and the rough being outward, these were used in journeys and hunt, and they were the proper garment of the guards of Tyrants. And this shall suffice of the vulgar Wolf.   

Of the SEA-WOLF.  
ALthough nothing hath hitherto been brought to light concerning the Sea-wolf of the ancient writers, that I know, yet his form is notable to be observed; and you may choose whether you will call him a Thief or a Sea-monster, much differing from the Wolf-fish, as that he seemeth to challenge a particular description or treatise. It is also a fourfooted beast that liveth both on sea and land, satisfying his hunger on the most part upon fishes: It hath been seen upon the Britain Ocean shore, and it doth resemble the Wolf that liveth on the land, that it is not undeservedly called among the common people a Wolf.  
It doth live also a long time being tamed, it hath a dangerous head, and very many hairs growing on both sides of his eyes to shadow them, his nostrils and teeth are like unto a Dogs, and strong hairs growing about his mouth: also small bristles growing upright upon his back: and adorned and marked on every side with black distinct spots, a long tail, thick and hairy, all the other 
Bellonius.  parts being like to a Wolves, as you may easily see by this expressed Picture: and unto this belongeth the story of the Wolves last before expressed, which live upon fishes, and divide them familiarly with men.   

Of the THOES.  
THere are two kinds of Thoes, as there are of Panthers, differing only in magnitude or greatness. But the lesser Thoes is like unto the lesser Panther, a Lycopanther, and the Lupus canarius engendered betwixt a Wolf and a Dog, are all one fourfooted beast. The Thoes also are a kind of Wolf. 
And. Bellu.  And again there is a kind of Wolf which Aristotle doth call Chabez, but Avicen doth write, that it ought to be called Beruet, in the Persian tongue. And again in another place, where he doth write, that the Lion and the Thoes are utter enemies, and Albertus doth translate it, that a Wolf doth fight with the fourfooted beast Toboz, which is a corrupted word, Toboz for Thoes, as Cabez for Thohoz, and this some men think to be the Lynx. Thoes is called in Hebrew, Tabas; Alshali is a fourfooted beast like to a Wolf. Adeditach is also a kind of Wolf, but I do not know whether these names belong only to the Thoes, or to any other kind of Wolf. Solinus doth call Thoas Aethiopian Wolves, and a little before he said that Lycaon was an Aethiopian Wolf, maimed on the neck, and so divers coloured that a man would think there were no colours wanting in them.  
The people of Scythia likewise say, that the Buff doth change his colours, neither is there any other beast covered with hair, except the Lycaon among the Indians, (as Pliny also writeth) and besides this there is no mention made of the Lycaon among all the ancient writers. Lycaon's are called Dogs, in the story of the diversities of Dogs. The lesser kind of Thoes are the best, for some make two kind of Thoes, and some three, and these like birds, and other fourfooted beasts, change their colour, both in Winter and Summer, so that sometime they appear bare, and again at other times rough all over, that is bare in the Summer, and rough in the Winter, but it doth plainly seem that there is no more kind of Thoes but one, which the things that come after doth prove and make manifest. Nearchus saith, that those Tigers are not true Tigers, which are commonly called Tigers, but changeable Thoes (as if that every Thoes were not changeable) and greater than the other Thoes.  
They have no reason which take the Lupus cervarius for a Thoes, which we have already showed to 
Arrian.  be a Lynx; for the Rhaetians which speak Italian, & the Savoyans do to this day call him Cervario, and for the Armenian Wolf the Cicatus, and the Lupus Canarius we have already showed, that it is a Panther, and therefore it is needless to stand any longer upon those names in this place. We will therefore take it for confessed, that the Thoes is a beast engendered betwixt a Wolf and a Fox, whereof some are greater and some are smaller, and these are found about the Mountain Pangeus, Cittus, Olympus, Mysius, Pindus, and Nisa, beyond Syria, resembling for the most part a Hyaena, having a longer body, and a straighter tail than a Wolf, and although it be not so high of stature, yet it is as nimble and as strong as is the Wolf, and it seemeth that the very name Thoes is taken from the celerity and swiftness in running and leaping, for it getteth his living by the quickness of his feet. In the outward face it much resembleth a Wolf his Father, but in spots and length of his body it resembleth a Panther his Mother; they couple in generation like Dogs, bringing forth two or four at a time, like Wolves, which are blind, and their feet cloven into many toes.  
They are enemies to Lions, and therefore they do not live in the same place where Lions are, not only because they live upon the same victuals and food, but also because they are a more pitiful creature than they, especially to man, for if they see the face of a man at any time, they run unto him and do him all such reverence as their brutish nature can demonstrate.  
And further Philes and Selius write, that if they see a man oppressed by any other beast, they run and fight for him, although it be with the Lion, not sparing to offer their own lives, and to spend their dearest blood in the defence of him, who by secret instinct of nature they understand to be ordained of God, the King and chiefest of all worldly creatures: therefore Gratius called this kind, semiferam, Thoem de sanguine prolem, and of their taming and fight with Lions, he speaketh:  
— Thoes' commisses Loves  
Et subiere actu, & parvis domuere lacertis.  
They live for the most part upon Hearts, whom they take in the swiftness of their course, these they by't and suck their blood, then suffering them to run away to some Mountains, thither they follow them and take them the second time, not destroying them all at once, but by distance of time, whereby the Heart's blood groweth sweeter unto them, and they have the better appetite thereunto to destroy them. The Lyco panthers, and also the beast Pathyon, whereof Albertus speaketh, I do take to be two several distinct beasts from the Thoes, although the quantity and stature agree, and I see no cause if there be any such beast in the world, but that we may truly say they are a lesser kind of Panthers: And this shall suffice to have said of these beasts, which are deemed to be of the kind of Wolves, wherein we have endeavoured to say so much of the general and special as we could collect out of any good Authors; and thus we will shut up the story of the Wolf with a short remembrance of his medicinal virtues.  

The Medicines of a Wolf.  
A Wolf being sodden alive until the bones do only remain, is very much commended for the pains of the Gout, or a live Wolf steeped in Oil and covered with Wax, is also good for the same disease.  
The skin of a Wolf being tasted of those which are bit of a mad or ravenous Dog, doth preserve them from the fear or hazard of falling into water. The skin of a Wolf is very profitable for those which are troubled with the wind colic, if it be bound fast about the belly: and also if the person so affected doth sit upon the said skin, it will much avail him. If any labouring or travelling man doth wear the skin of a Wolf about his feet, his shoes shall never pain or trouble him. The skin of a Wolf being new plucked off from him, and especially when it hath the natural heat in it and rolled about the member where the cramp is, is very effectual against it.  
The blood of a Wolf being mixed with Oil, is very profitable against the deafness of the ears. The dung and blood of a Wolf is much commended, for those that are troubled with the Colic and Stone.  
The blood of a Buck, Fox, or Wolf being warm, and so taken in drink, is of much force against the disease of the stone. He which doth eat the skin of a Wolf well tempered and sodden, will keep him from all evil dreams, and cause him to take his rest quietly. The flesh of a Wolf being sodden, and taken in meat, doth help those that are Lunatic. The flesh of a Wolf being eaten is good for procreation of children. You may read more things in the chapter going before, concerning remedies of the flesh of a Wolf taken in meat. The fat of a Wolf is no less efficable, than the flesh.  
The fat of a Wolf doth very much profit, being anointed upon those whose joints are broken. Some of the later writers were wont to mingle the fat of the Wolf, with other Ointments for the disease of the Gout. Some also do mingle it with other Ointments, for the Palsy. It doth soften also the Uuula, being anointed thereon. The same also being rubbed upon the eyes, is very profitable for the bleardness or bloodshot of the eyes. The head also of a Wolf is very good for those that are 
Pliny. Sextus.  weak to fleep upon, being laid under their pillow. The head of a Wolf being burned into ashes, is a special remedy for the looseness of teeth. The right eye of a Wolf being salted, and bound to the body, doth drive away all Agues and Fevers. The eye of a Wolf being rubbed upon the eye, doth diminish all diseases that rise in the sight of the eye, and it doth also take away all marks or prints being made with hot Irons. The right eye of a Wolf also is profitable for those that are troubled with stitches on the right side of the belly; and the left eye of a Wolf for pains on the left side. The right eye of a Wolf is very good against the bitings of Dogs. Also the eye of a Wolf is much commended for those that are Lunatic by the bitings of Dogs.  
The teeth of a Wolf being rubbed upon the gums of young Infants, doth open them, whereby the 
Blondus.  teeth may the easier come forth. Again, the gums of children are loosened with the tooth of a Dog, being gently rubbed thereon, but they are sooner brought forth with the teeth of a Wolf. Some men do commend the tongue of a Wolf to be eaten of those that are troubled with the Falling-sickness. The artery which springeth in the throat of a Wolf being taken in drink, is a most certain cure against the squinsy. The throat of a Wolf taken in drink, is very much commended for those that are troubled with the Falling-sickness. The lungs or lights of a Wolf being sodden and dried, and mingled with Pepper, and so taken in milk is very profitable for those that are puffed up or swollen in the belly.  
The heart of a Wolf being burned and beaten to powder, and so taken in drink, doth help those that are sick of the Falling-sickness. Take one ounce of the gum of an Oak, and half an ounce of the gum of a Pear-tree, and two drams of the powder made of the top of a Hart-horn, and one dram of the heart of a Wolf, all which being mingled together, and made into medicine, is always used for the cure of all ulcers: but it will be more effectual if thou dost add thereto the hinder-part of the skull of a man beaten to powder. The Liver of a Wolf is of no less virtue than the Lungs or Lights, which I have manifested in the medicines of the Fox. The Liver of a Wolf helpeth or profiteth those that are sick of the Falling-sickness. The Liver of a Wolf being washed in the best white wine, and so taken, is very good for those diseases that arise in the Liver. The Liver of a Wolf mixed in the medicine made of Liver-wort, is very much commended for the diseases in the Liver. Galen also doth say, that he hath holpen those which have been diseased in the Liver, only using the medicine made of Liverwort, and he saith, if he did apply any other medicine thereto, it did little or nothing at all profit him.  
The Liver of a Wolf is very profitable for those that are troubled with the scurf in the mouth. The Liver or laps of a Wolf is much used for those that are troubled with diseases in the Liver; but you must dry it and afterwards beat it to powder, and so give the party so affected one dram of it in sweet wine. The Liver laps of a Wolf saith Marcellus, being dried and beaten to powder, and a little part of it mingled in like portions with the powder made of Fenegreek, of Lupins, Wormwood, and of the herb called Herba Mariae, and so mingled that it may be about the quantity of a cup full, and so given him that day which he is not troubled with the Fever, but if he shall be troubled with it, let him take it in water for the space of three days, and after he hath drunk it, let him lie for the space of half an hour with his arms spread abroad: and afterwards let him walk very often, but eat very seldom, and let him be sure he keep himself for the space of those three days well ordered, and from drinking any cold drink, or eating any salt or sweet thing, and within a little space after he shall be freed from that disease. The Liver laps of a Wolf being wrapped in bay-leaves, and so set to dry at the Sun or at the fire, and being dried, beat it to powder in a Mortar, first taking away the leaves very warily, which being powdered, you must keep it in a clean vessel, and when you give it him to drink, you must add thereto two leaves of Spoonwort, with ten grains of Pepper beaten very small, and as much clarified Honey as is needful, and also made hot with a hot burning Iron, and mingled very diligently in a Mortar, which being so warmed, you must give him to drink sitting right up in his bed, that after he hath taken the potion, he may lie down on his right side for the 
Avicen.  space of an hour, drawing his knees together, and after that he hath done so, let him walk up and down for the space of an hour, and this will likewise cure him of the same disease.  
Avicen doth set down a medicine concerning the cure of the hardness of the Liver, which is, Take Opium, Henbane, Oil made of beaver's stones, Myrrh, Saffron, Spicknard, Agrimony, the Liver of a Wolf, and the right horn of a Goat burned, of each equal parts, and make thereof a medicine. The 
Dioscorides.  Liver of a Wolf being made in the form of a dry Electuary and given as a Lozenge, doth also very much profit against the diseases of the Liver.  
Gugir a Philosopher doth affirm, that the Liver of all living beasts doth very much profit against all 
Galen. Pliny.  pains of the Liver. The Liver of a Wolf being throughly dried and drunk in sweet Wine, doth mitigate all griefs or pains of the Liver. The Liver of the same beast to the quantity of a penny, taken in a pint of sweet Wine, is very medicinable for the curing of all pains in the Liver whatsoever. The Liver of a Wolf being taken in hot wine, doth perfectly cure the cough. If an intolerable cough doth vex any man, let him take of the Liver of a Wolf, either dried or burnt, as much as he shall think convenient, and therewith let him mingle wine, honey, and warm water, and afterward drink the same fasting every day, to the quantity of four spoonfuls, and he shall in short space be cured of the same.  
The laps or fillets of a Wolves Liver, being applied unto the side, doth perfectly heal any stitch or pricking ache therein. The Liver of a Wolf being taken in sweet wine, doth heal those which are troubled with a Tisick. The Liver of a Wolf being first boiled in water, afterwards dried, beaten and mingled with some certain potion, doth instantly heal the grief and inflammation of the stomach. The powder of a Wolves Liver mingled with white wine, and drunk in the morning for some certain days together, doth cure the Dropsy. The Liver of a Wolf taken either in meat or drink, doth assuage the pains of the secret parts. Two spoonfuls of the powder of a Wolves Liver being given in drink, doth cure all pains or sores of the mouth. The gall of a Wolf being bound unto the navel of any man, doth loosen the belly.  
The gall of a Wolf taken in wine, doth heal all pains in the fundament. The entrails of a Wolf 
Silvius. Albertus.  being washed in the best white wine, blown upon, dried in an Oven, pounded into dust, afterwards rolled in Wormwood, is a good and effectual remedy against the Colic and Stone. If some part of the yard of a Wolf being baked in an oven, be eaten by any, either man or woman, it instantly stirreth them up to lust. Concerning the genital of a Wolf I have spoken before in the medicines of the Fox: but antiquity, as Pliny saith, doth teach that the genital of beasts which are bony, as Wolves, Foxes, 
Rasis.  Ferrets, and Weasels, are brought to an especial remedy for many diseases. If any man take the right stone of a Wolf, being bloody, steep it in Oil, and give it unto any woman to apply it unto their secret parts, being wrapped in wool it instantly causeth her to forsake all carnal copulation, yea although she be a common strumpet. The same being taken in some certain perfume, doth help those which 
Marcellus.  are troubled with the foul evil.  
The eyes being anointed with the excrements of a Wolf, are instantly freed from all covers or spreading skin therein. The powder of the same Wolf being mingled with the sweetest Honey as can possible be had, and in like manner rubbed or spread upon the eyes, doth expel all dazzling from them. The fime of a Wolf long rubbed, until it be very light, being mingled with Honey, by the unction 
Galen.  thereof, causeth the filth or scurf growing about the eyes to avoid away, and restoreth them to an exceeding clearness: The powder of a Wolves head being rubbed upon the teeth, doth make fast and confirm the looseness thereof, & it is most certain that in the excrements of the same beasts, there are certain bones found, which being bound unto the teeth, have the same force and efficacy.  
The dung of a Wolf or Dog being beaten into small powder, mingled with Honey and anointed upon the throat, doth cure the Quinsy or Squinansie, as also all other sores in the throat whatsoever. The fime of a Wolf being given to those which are troubled with the Colic to drink, doth easily cure them, but this dung is more effectual if it have never touched ground, which is very hard to come by, but it is found by this means. The nature of the Wolf both in making his water, as also in voiding his excrements is like unto a Dogs, for while he voideth his water he holdeth up his hinder-leg, and voideth his excrements in some high or steepy place far from the earth, by which means it falleth down upon bushes, thorns, fruits, elder-trees, or some other herbs growing in those places, by which means it is found never touching the earth. There is furthermore found in the fime of Wolves certain bones of beasts which they have devoured, which for as much as they could not be grinded or chawed, so also can they not be concocted, which being beaten and bruised small, are by some commended to be excellent given in drink for the ease of the Cosick, but if the grieved party shall be some fine or delicate person which cannot endure so gross a medicine, then mingle it with Salt, Pepper, or some such like thing, but it is most often given in sweet wine, so there be but a small quantity thereof drunk at one time.  
But this dung which the Grecians call Lagonas, and is to be applied to the groin of the diseased person, aught to be hanged in a band made of wool, but not of any wool: But it would be more effectual if it were made of the wool of that Sheep which was slain by a Wolf. But if the same cannot be got, then is it fit that there be two bands, one which may be bound about the groin, and another which may be bound upon the dung to keep it from falling.  
There are also some which cast a small quantity of the same dung to the bigness of a Bean in a little pot, fastening the same to any one which is troubled with the said disease, and it healeth them (which in a manner seemeth incredible) in very short time. The dung of a Wolf boiled in small white wine, and afterwards taken in drink, is very profitable for those which are troubled with the colic: and it is also reported that if the same dung be covered with the skin of the same beast, and hung upon the thigh of any one which hath the colic being bound with a thread made of the wool of a Sheep slain by a Wolf, it will instantly cure the said disease.  
The fime of a Wolf, so that it be not found upon the earth, but upon some trees, Brambles, or Bultushes, being kept, and when there shall be need bound unto the arm of him that shall be troubled with the Colic, or to his neck being included in a bone, or in Copper, and hung with the thread wherewith silk-women wove, doth wonderfully and most speedily cure him, so there be great care had, that in the mean time there be a little of the same dung given to the grieved party to drink, not knowing what it is. The dung of a Wolf being taken, and the bones therein beaten into powder, mingle therewith cold water, giving it to any one to drink which is troubled with the Stone, and it will instantly cure him.  
The dung of a Wolf beaten into the smallest powder then strained and given unto any in his fit which is troubled therewith to the quantity of half a spoonful in hot water, is a very effectual and approved cure for the Stone. The bones which are found in Wolves, being bound unto the arm of any one which is troubled with the Colic, having never touched the ground, do with great speed and celerity cure him. The pastern bone of a Hare found in the dung of a Wolf, being bound unto any part of the body of him which is troubled with the colic, doth very effectually cure him. The dung of a Wolf with the hairs of a white Ass, taken by any woman in a certain perfume, maketh her apt for conception.  
The teeth of a Wolf are unequal, wherefore their bitings are very dangerous. A ravening Wolf by his biting bringeth the same danger, as a ravenous Dog, they also are cured by the same medicines, as we have declared at large in the story of the Dog. The wounds which come by the teeth or nails of a Wolf are very dangerous, for the filth which pieroeth through all clouts or sponges which are laid upon them: But they are cured by no other means then the bitings of Dogs: Aristotle writeth these things concerning the biting of a Lion, and not of a Wolf.  
Johannes Vitus the Hungarian declared that there were certain men in Hungary bitten by a mad Wolf, and that they were as it seemed presently cured: But before forty days expired they all died by a most bitter or painful disease, small pieces of flesh increasing through their urine in the form of Dogs, with an exceeding pain or torment. It is also reported of a certain Countryman, who when he had stricken a Wolf with his Club, and the Wolf had so torn his face with his nails, that he pulled off the skin, he was in short time healed that there appeared no sign of any harm, but in short time after he began to be sick, and to howl like unto a Dog, and so perished; by which it was conjectured that that Wolf was mad. An Ox being bitten by a mad Wolf or Dog is cured by Garlic, being beaten and rubbed upon the wound: the Wolf himself is also healed of any wound by old salt flesh applied unto the same. Two drams of Gentian being drunk in wine, is an excellent 
Avicenna.  cure for the bites of a mad Dog and ravening Wolves, as also of all beasts tearing with their teeth or nails. The bites of Wolves being marked in the bodies of any cattle, are burned or seared with a hot Iron, lest that the biting be assuredly hurtful, may draw unto itself corruption. And thus much shall suffice concerning the medicines of the Wolf.    

Of the ZEBEL, commonly called a SABEL.  
AMong all the kinds of Weasels, Squirrels, Wood-mices, wild Mice, or other little beasts of the world, there is none comparable to this Zebel, commonly called in Latin Zebellus, and Zobela, from whence the Germans call it Zobel, the Illyrians and Polonians, Sobol and Soboel, the Italians, Sesi, and Sablines: The skins hereof are called Zebellinae, and Zobellinae, and sometimes Zibellinae. It is bred in Muscovia, and the Northern parts of the World, among the Lapones, but no where more plentiful then in Tartary, Scythia, and Sarmatia, and it is therefore called by some Must Scythicus, the Scythian Mouse. The French men because of the similitude it hath with a Martin, do call it by a compounded name, Marteis Soublineis. It liveth for the most part in the Woods, being lesser than a Martin every way, and hath also shorter legs: They run up and down upon trees like Squirrels, easily fastening their claws in the boughs; when they leap, their tail serveth them instead of a cross Beam to direct them. They by't most irefully, for their teeth are as sharp as Razors, and there is no beast in the World of their quantity so angry and terrible as they: their flesh is unprofitable and good for nothing. The only price and estimation of this beast is for the skin, which far excelleth all the skins of the World, either Ermines, martin's, or Foines, differing herein from the martin's, because their hair is thinner, and if you struck them from the head to the tail, or on the contrary from the tail to the head, they do lie every way smooth, whereas the Martin's do only fall smooth from the head to the tail.  
These are more subject to Worms then other skins, except they be continually worn, or laid up with bunches of Wormwood; but above all other things the laying of them open one day together in the Sun or air, doth him more harm than a whole years wearing, for the beast itself liveth evermore in shadowy places, forbearing the sun except she be hunted, and catcheth small birds in secret. In the furthest part of Lituania they have little or no money, and therefore the Merchants which traffic thither do exchange their wares for Zebel or Sabel skins; those are the best which have most white and yellow hairs mingled in them, and the Garments of Princes are only fringed and lined with these Sabel skins, and honourable Matrons, ancient Noble men and their Wives do likewise use two or three of these to wear about their necks; for it is certain that a garment of these skins is much dearer than cloth of Gold, and I have heard and also read, that there have been two thousand Ducats paid for so many as were put in one Cloak.  
It is a very libidinous and lustful beast, and at that time stinketh very rankfully, wherefore it mingleth itself with Martin's of all sorts that it meeteth. And thus much shall suffice to have discoursed of this little beast. Now there are divers other which seem to be of this kind, of which, though I have not much to say, yet rather than they should be omitted, I will express their bare names, that so I may give occasion to all our Countrymen that shall travail into other Nations, to make enquiry after them, that so at their return, if they have any conscience of public good, they may get themselves eternal fame and names, by communicating publicly their own knowledge, experience, and learning, which they have gained in these, or other fourfooted beasts.   

Of the NOERTS.  
THis beast is of the quantity of a Weasel, and by the Germans called Noerts, and Nerts', from which word the Latins have their Noerza, for this beast. It liveth (as Georgius Agricola writeth) in the Woods, betwixt Swevia and Vistula, the colour of the hairs which is short and smooth, is for the most part like an Otters. Their skins are sold at Frankford by forty in a heap or bundle, they are long, and more red than the Ferrets, every bundle most commonly is sold for six and twenty Nobles. Some think that this is the Latax, spoken of before, because it getteth his living in the waters.   

Of the VARMEL.  
THis beast is called by the Latines Vormela, by the Germans Wormiein, it is less than a Ferret, the belly whereof is black, all the residue of the skin full of white, pale, red, and yellow spots, which adorneth it in admirable manner, very comely and excellent to be looked upon, the tail not past half a hand breadth long, the tip whereof is black, but the hairs of the residue mixed with white and ash colour together.  
There is another beast which for the variety of the colours, which are apparent in his skin, he is called a Salamander, not that which liveth in the fire, but one like unto it, having a gentle hair, distinguished all over into black and yellow spots, and these because of our ignorance we reckon among our outlandish Weasels.  
In India there is a little beast called Chiurca, having a very precious skin, and this (as Cardan writeth) hath a bag under the belly, wherein it suffereth his young ones to go in and out, as before we have said of the Simivulpa, or Foxe-Ape.  
There is another little beast in Hungaria, called Vnoken, which dwelleth in holes of the earth as Coneys do, the outward proportion whereof is like a Weasel, but it is much thinner and longer, the colour of the back is red, and all the residue of the body Mouse colour. Now although I do not read any special use of the skin of this beast, yet I thought it good to name it in this place, because it is reported that the breathing thereof upon the face of man is venomous and poisonful, for when Soldiers sleep in their tents upon the earth, they come many times and look in their faces and poison them: And thus much for the Zebel, and the several kinds of this little beast.   

Of the ZIBETH, or SIVET-CAT.  
THe best description that is of this beast in all the World, that I could ever find, was taken by Doctor Cay, and thus sent as it is here figured to Doctor Gesner with these words following. There came to my sight (saith Doctor Cay) a Zibeth or Sivet very lately, which was brought out of Africa, the picture and shape whereof in every point I caused to be taken, which is this prefixed, so that one Egg is not more like another, than this is to the said Sives or Zibet. It is greater than any Cat, and lesser than a Taxus, having a sharp face like a Martin, a short, round, blunt ear, which was black without, but pale within, and on the brims a blue sky-coloured eye, a foot and leg black, and more broad or open then a Cats: Likewise a black claw, neither so crooked, nor so hid in the foot as it is in a Cat, but their teeth are more fearful and horrible. It is all spotted over the body, but the nose thereof is black, the nether part of the upper chap pale, and the middle part black, and from thence to the top of the head it is of the colour of a Badger. The lower chap was all black, and the bristles of the upper chap were white, growing forth of a pale skin, and a little above the eye there were two other white ones growing forth of a black skin.  
The throat thereof was black, and a little above the eye there arise three black lines or strikes, whereof the first or uppermost descendeth down right to the throat, the second descendeth compass in and out to the middle of the neck, and the third down to the shoulder, and then a little beneath that place on the contrary, arise two other black lines like circles ascending in the compass of the shoulder to the back bone: and all the residue of the body is distinguished and parted into many colours, having divers and sundry black spots scattered abruptly throughout the whole circuit, whereof some are continued and joined together. For that which is upon the back is continued from the shoulder, and the second and third arising in that part, are broken and divided, the fourth and all the residue are in like sort discontinued and separated one from the other, so that their position runneth all in length.  
The first part of his tail to the middle is spotted, and all the residue black. The hair both on the face, legs, and feet, is soft, and very gentle to be handled, falling down, but in all other parts of the body, it is harsh, deep, and standing upright: the spots doth both ascend and descend, the tongue hereof was smooth and not rugged, and under the tail was the passage for the excrements after the fashion in other beasts, and a little beneath the same was the receptacle or bag containing the Sivet, and a little space after that the privy part of the male which was hid or sheathed in the body. The beast being moved to anger, uttereth a voice like to the voice of an angry Cat, withal doubling the letter R R. but being not angry the voice is like a young Cats although lower.  
This Zibeth was in length from the head to the tail, one foot, three palms, and one Roman fingers breadth, but the breadth thereof under the belly, was one foot, two palms, and three Roman fingers. It was a gentle and tractable Creature, and was sold for eight pounds of English money, which was in French twenty four Crowns, or in florence forty and eight. These things are said by Doctor Cay. Now unto this Gesner addeth, that he received such another Picture from one Johannes Kentmannus, which he took by another of these Cats in the possession of the Duke of Saxony, and he said that it was bought by him for seventy Taters (every Tater being worth in our English money eight pence half penny) in the year of the Lord, 1545. This beast is a very clean beast, I mean, a hater of filthiness: and therefore the place wherein it lieth must be swept every day, and the Vessels clean washed. The Sivet or liquor distilled out of the Cod, must be taken away every second or third day, or else the beast doth rub it forth of his own accord upon some post in his kennel, if he be tamed or enclosed. This Sivet is an Excrement not growing in the secret part only, but in a peculiar receptacle by itself, increasing every day the weight of a groat; the colour whereof at the beginning is like Butter, but afterwards it groweth more sad and brown: one ounce of it if it be pure and not sophisticated, is sold for eight Crowns at the least. There be Impostors, which do adulterate it with an Ox's gall, Styrax, and honey. This is of a strange savour, and preferred before Musk by many degrees, yet it smelleth worse if it be held hard to the nose: It is said that the liquor running out, doth go back again if any Vessel be put to receive it, except it be a Silver Spoon or Porringer.  
Leo Afer saith, these Beasts are wild, untamable, and live upon flesh, but the European Merchants buy of the young ones and nourish them tame, with Bran, Milk, hard Eggs, and other things, and that so they convey them into Europe out of afric, emptying their Cod twice or thrice a day in the hot Countries; and that this Sivet is nothing else but the sweat of the beast under the ribs, forelegs, neck, and tail. There were divers of these Zibeths' tamed among other. It is reported of a Consul of the Florentine Merchants at Alexandria, that had one of these so tame, that it would play with a man, and bite his nose, ears, cheeks, or lips so gently that it should not be felt, the reason whereof was given, because it was at the first nourished with the milk of a Woman. Cardinal Galeottus had three of these at Rome, which he kept for their Sivet: And Otho Duke of Bavaria, had also one which he nourished with Sugar. They are bred in Aethiopia and India, about the City Pegus and Tarnasari. Their Sivet is not savoury till it be washed and cleansed. It is said to be very excellent against the strangulations of the womb; and it is good against the Colic: It hath also virtue to purge the wombs of women, to purge the brain, and is applied to many other diseases and infirmities.   
The end of the History of fourfooted Beasts.   

THE HISTORY OF SERPENTS. OR, The second Book of living Creatures: WHEREIN IS CONTAINED Their Divine, Natural, and Moral descriptions, with their lively Figures, Names, Conditions, Kinds, and Natures of all venomous BEASTS: with their several Poisons and Antidotes; their deep hatred to Mankind, and the wonderful work of God in their Creation, and Destruction.  
Necessary and profitable to all sorts of Men: Collected out of divine Scriptures, Fathers, Philosophers, Physicians, and Poets: amplified with sundry accidental Histories, Hierogliphycks, Epigrams, Emblems, and Enigmatical Observations.  
By EDWARD TOPSELL.  
The Boas  
London, Printed by E. Cotes, 1658.   

To the Reader.  
GEntle and pious Reader, although it be needless for me to write any more of the publishing of this Treatise of Venomous Beasts, yet for your better satisfaction and direction, briefly take this which followeth.  
After the publishing of the former book of fourfooted Beasts, I understood of two things much misliked therein, wherein I also myself received a just offence. First, the manifold escapes in the Press, which turned and sometimes over-turned 
The first fault is in this Edition amended.  the sense in many places, (especially in the Latin) which fault as it may in part concern me, so yet it toucheth another more deeply, yet are both of us excusable: He in wanting the true knowledge of the Latin Tongue; and I, because of my employment in my Pastoral charge, and both of us together, because we were not so throughly estated, as to maintain a sufficient Scholar to attend only upon the Press. Wherefore, in this second Book, we have removed away that blot, and used a more accurate diligence, and I trust there is no escape committed perverting the sense, and not very many altering the letters.  
The second exception taken against the former Treatise, was the not Englishing or translating of the Latin Verses, which thing I purposed to have done, if I had not been overhastened in the business; for it had been to the work an Ornament, and to the History a more ample declaration: This fault I have now amended in the setting forth of this second Book of Living Creatures. All therefore that can be said for your direction, I could wish the History more complete for the manifestation of the most blessed Trinities glory, whose works are here declared; and for the better revelation of the several natures of every Serpent. I may fail in the expressing of some particular, yet I suppose that I have omitted no one thing in their narration, which might be warranted by good authority or experience. And therefore, although I cannot say that I have said all that can be written of these living Creatures, yet I dare say I have wrote more than ever was before me written in any Language.  
Now therefore ask the Creatures (after God) and they will tell you: For, saith S. Austin, Interrogatio creaturarum profunda est consideratio ipsarum: responsio earum, attestatio ipsarum de Deo, quoniam omnia clamant, Deus nos fecit. The ask of the Creatures is a deep and profound consideration of their several natures: their answer is, their attestation or testimony of God, because all ofthem cry out, The Lord hath made us. Wherefore, seeing it is most true, incognita non desiderantur, things unknown are not desired, to the intent that all true English Christians may hereafter more affectionately long after and desire, both the mystical vision of God in this World, and also his perfect sight in the World to come, I have (for my part) out of that weak ability wherewith I am endued, made known unto them in their own mother Tongue, the wonderful works of God; for the admiring of God's praise in the Creatures, standeth not in a confused ignorance, not knowing the beginnings and reason of every thing, but rather in a curious and artificial investigation of their greatest secrets.  
Therefore, let all living men consider every part of divine wisdom in all his works; for if it be high, he thereby terrifieth the proud; by the truth he feedeth the great ones; by his affability he nourisheth the little ones. And so I will conclude my Preface with the words of the three Children: O all ye works of the Lord, praise him and magnify him for ever.  
Edward Topsell.   

A GENERAL TREATISE OF SERPENTS, DIVINE, MORAL, and NATURAL.  

Of the Creation and first Beginning of SERPENTS.  
THere is no Man that can justly take exception that this History of Serpents beginneth at their Creation: for seeing our purpose is, to set forth the works of GOD, by which as by a clear glass, he endeavoureth to disperse and distribute the knowledge of his Majesty, Omnipotency, Wisdom and Goodness, to the whole race of Mankind, it seemeth most proper that the first stone of this building, laid in the foundation be fetched from the Creation: and the rather, because some Naturalists (especially amongst the ancient Heathen) have taken the Original of these venomous Beasts, to be of the earth, without all respect of Divine and Primary Creation. And hereunto some Heretics, as 
Augustine. Epiphan.  the Manichees, and Marcionites, have also subscribed, though not directly, for they account the Creation of these venomous and all hurtful Beasts an unworthy work for the good GOD, because they could never see any good use of such creatures in the World.  
Yet we know the blessed Trinity created the whole frame of this visible World by itself, and for 
Zanchius.  good, reasonable, and necessary causes, framed both the beneficial and hurtful Creatures, either for a Physical or Metaphysical end. Therefore it is most certain, that if we consider the outward parts of these Creatures endued with life, no man nor nature could begin and make them, but the first Essence or Fountain of life: and if we can be brought to acknowledge a difference betwixt our shallow capacity, and the deep wisdom of God, it may necessarily follow by an unavoidable sequel, that their uses and ends were good, although in the barrenness of our understanding, we cannot conceive or learn them. But I purpose not to follow these things Philosophically by arguments, but rather Divinely by evident demonstration of the things themselves. And first of all, it appeareth, Gen. 1. 24. that God brought out of the earth all creeping things after their kind: And lest that any man should doubt, that under the general name of creeping things, Serpents, and other venomous Beasts, were not intelligibly enough expressed, it is added Chap. 3. 1. That the Serpent was more subtle than all the Beasts of the field which God had made. The Prophet David also, Psal. 148. 7. among other things which are exhorted by the Prophet to praise their Creator, there are named Dragons, which are the greatest kind of Serpents. Unto this also alluded S. James, ch. 3. 7. saying: That the whole nature of Beasts, and of Birds, of creeping things and things in the Sea i● tame● by the nature of Man: for Man, which is next unto God, hath authority and power, to rule over all his works, and therefore over Serpents.  
And herein it is fit to show, what wonders men have wrought upon Serpents, taming and destroying 
Textor.  them rather like Worms and Beasts, no ways enemies to mankind, but friendly, and endued with sociable respect, or else as weaklings commanded by a superior power. Such an one was Atyr a notable Enchanter, who by touching any Serpent brought it into a deadly sleep: according to these verses;  
Nec non Serpentes diro exarmare veneno,  
Doctus Atyr: tactuque graves sepire chelydros.  
In English thus;  
The cunning Atyr, Serpents fierce, of poison did disarm,  
And Water-snakes to deadly sleep, by touching he did charm.  
Alvisius Cadamustus, in his description of the new World, telleth an excellent history of a Ligurian young man, being among the Negroes travelling in afric, whereby he endeavoureth to prove, how ordinary and familiar it is to them, to take and charm Serpents, according to the verse of the Poet:  
Frigidus inpratis cantando rumpitur anguis.  
That is,  
The cold-earth-snake in Meadows green,  
By singing, broke in pieces may be seen.  
The young man being in afric among the Negroes, and lodged in the house of a Nephew to the Prince of Budoniel, when he was taking himself to his rest, suddenly awaked by the hearing the unwonted noise of the hissing of innumerable sorts of Serpents; whereat while he wondered, and being in some terror, he heard his Host (the Prince's Nephew) to make himself ready to go out of the doors, (for he had called up his servants to saddle his Camels:) the young man demanded of him the cause, why he would go out of doors now so late in the dark night? to whom he answered, I am to go a little way, but I will return again very speedily: and so he went, and with a charm quieted the Serpents, and drove them all away, returning again with greater speed than the Ligurian young man his guess expected. And when he had returned, he asked his guess if he did not hear the immoderate hissing of the Serpents? and he answered, that he had heard them to his great terror: Then the Prince's Nephew (who was called Bisboror) replied, saying; they were Serpents which had beset the house, and would have destroyed all their cattle and Herds, except he had gone forth to drive them away by a charm, which was very common and ordinary in those parts, wherein were abundance of very hurtful Serpents.  
The Ligurian young man hearing him say so, marvailed above measure, and said, that this thing was so rare and miraculous, that scarcely Christians would believe it. The Negro thought it as strange that the young man should be ignorant hereof, and therefore told him, that their Prince could work more strange things by a charm which he had, and that this and such like were small, vulgar, and not to be accounted miraculous. For when he is to use any strong poison upon present necessity, to put any man to death, he putteth some venom upon a sword, or other piece of Armour, and then making a large round circle, by his charm compelleth many Serpents to come within that circle, he himself standing amongst them, and observing the most venomous of them all so assembled, which he thinketh to contain the strongest poison, killeth him, and causeth the residue to depart away presently; then out the dead Serpent he taketh away the poison, and mixeth it with the seed of a certain vulgar tree, and therewithal anointeth his dart, arrow, or swords point, whereby is caused present death, if it give the body of a man but a very small wound, even to the breaking of the skin, or drawing of the blood. And the said Negro did earnestly persuade the young man to see an experiment hereof, promising to show all as he had related, but the Ligurian being more willing to hear such things told, then bold to attempt the trial, told him, that he was not willing to see any such experiment. And by this it appeareth, that all the Negroes are addicted to Incantations, which never have any approbation from GOD, except against Serpents, which I cannot very easily be brought to believe.  
And seeing I have entered into this passage of Charming, being (no doubt) an invention of Man, and therefore argueth his power to tame these venomous Beasts, according to the former saying of Saint James, although I condemn such courses utterly, yet it is lawful to prosecute the same, seeing the holy Ghost, Psalm 58. vers. 4, 5. affirmeth a practice against Serpents, a dexterity and ripeness in that practice, and yet an impossibility to affect any good, except the voice of the Charmer come to the ear of the Adder: For thus he writeth; Their poison is like the poison of a Serpent, like a de●f A●der that stoppeth his ear. 5. Which heareth not with the voice of the Enchanter, though he be most expert in cunning▪ Upon which words Saint Augustine, Saint Jerom, and Cassidorus writing, say; that when the Charmer cometh to Enchant or Charm, than they lay one of their ears to the earth so close, as it may not receive the sound, and their other ear they stop with their tail. I will therefore yet add somewhat more of this taming of Serpent.  
I have heard a Gentleman of singular learning, and once my worshipful good friend, and daily 
Mr. Will. Morley of Glind in Suffex.  encourager unto all good labours, report divers times very credibly, upon his own knowledge and eyesight, that being at Milan in Italy, he saw a certain Quack-salver, or Mountebank upon a stage, pull a Viper out of a box, and suffered the said Viper to bite his flesh, to the great admiration of all the beholders, receiving thereby no danger at all. Afterward he put off his doublet and shirt, and showed upon his right arm a very great unwonted blue vein, standing beyond the common course of nature; and he said, that he was of the lineage of Saint Paul, and so were all other that had such veins, and that therefore (by special virtue to that Family given from above) no Viper nor Serpent could ever annoy or poison them: but withal, the fellow drank a certain compound water, or antidote, for fear of the worst, and so at one time vented both his superstitious hypocrisy, and also much of his Antidote to his great advantage.  
It was an invention of ancient time among the wise Magicians, to make a pipe of the skins of Cat's legs, and therewithal to drive away Serpents; by which it appeareth, that the sovereignty of Man over Serpents, was given by GOD at the beginning, and was not lost, but continued after the fall of man, (although the hand that should rule be much weaker) and practised by the most barbarous of the world, necessity of the defence forcing a violence and hatred, betwixt the Serpent and the Woman's seed. For this cause we read of the seven daughters of Atlas, whereof one was called Hyas, whose daily exercise was hunting of venomous Beasts, and from her the Hyadeses had her denomination. And for a conclusion of this Argument, I will add this one story more out of Aelianus. When Thonis the King of Egypt had received of Menelaus, Helen to be safely kept, whiles he traveled through Aethiopia, it happened that the King fell in love with her beauty, & oftentimes endeavoured by violence to ravish her; then, it is also said, that Helen, to turn away the Kings unlawful lust, opened all the matter to. Polydamna the wife of Thonis, who instantly fearing her own estate, lest that in time to come, fair Helen should deprive her of her husband's love, banished her into the Island of Pharus, which was full of all manner of Serpents, and yet taking pity on her for her simplicity, gave her a certain herb, whereby she drove away all Serpents. For (it is said) when the Serpents and venomous Beasts do but smell the same herb, they instantly hide their heads in the earth. Helen coming into that Island planted the same there, and was therefore called by the Inhabitants after her own name Helenium, which the skilful Herborists at this day affirm to grow in Pharus.  
Unto this discourse of the taming of Serpents, I may add yet more strange things, if any thing be strange in the nature of this world. And those are some Histories of the familiarity of Men, Women and Serpents. Alexander was thought to be begotten of a Serpent, for it is said, that on 
Plutarch.  a time there was found a great Serpent upon his Mother Olympia as she was sleeping; and some say (for the honour both of the Mother and the Son) that this Serpent was Jupiter, turned into the likeness of a Serpent, as we read he changed himself into many other shapes. And the like story 
Ca Opius. jul. Higinus. Gellius.  unto this, is alleged of Soipio Africanus his mother, who long time remained barren without the fruit of the womb, insomuch as P. Scipio her husband utterly despaired of posterity. It happened one day, as she was in her bed, her husband being absent, there came a great Snake and lay beside her, even in the presence of the servants and family, who being mightily astonished thereat, cried out with loud voices for fear, whereat the woman awaked, and the Snake slid away invisibly. P. Scipio hearing this report at his return home, went to the Wizards to understand the secret or signification of this prodigy: who making a sacrifice, gave answer that it betokened prolification, or birth of children, and thereupon followed the birth of Scipio Africanus. 
Pierius.   
We read also in Plutarch of certain Serpents, lovers of young Virgins, who after they were taken and ensnared, showed all manner of lustful, vicious, and amorous gestures of uncleanness and carnality; and by name, there was one that was in love with one Aetolia a Virgin, who did accustom to come unto her in the night time, sliding gently all over her body never harming her, but 〈…〉 one glad of such acquaintance, tarried with her in that dalliance till the morning, and then would depart away of his own accord: the which thing being made manifest unto the Guardians and Tutors 
Pierius.  of the Virgin, they removed her unto another Town. The Serpent missing his love, sought her up and down three or four days, and at last met her by chance, and then he saluted her not as he was wont, with fawning, and gentle sliding, but fierce assaulted her with grim and austere countenance, flying to her hands, and binding them with the spire of his body fast to her sides, did softly with his tail beat upon her backer parts. Whereby was collected, some token of his chastisement unto her, who had wronged such a Lover with her wilful absence and disappointment.  
It is also reported by Aelianus, that Egemon in his verses, writeth of one Aleva a Thessalian, who feeding his Oxen in Thessaly, near the Fountain Haemonius, there fell in love with him a Serpent of exceeding bigness and quantity, and the same would come unto him, and softly lick his face and golden hair, without doing him any manner of hurt at all.  
These, and such like things do evidently prove, that Serpents are not only involuntarily tamed by Men, but also willingly keep quarter with them, yielding to the first Ordinance of the Creator, that made them subjects and vassals to men. And thus much shall suffice to have spoken in this place, concerning the first cteation of Serpents.   

Of the natural Generation of SERPENTS, and their several Originals.  
IT being thus cleared, that Serpents were at the beginning created by GOD, and are ruled by men, it now followeth, that we should in the next place talk of the matter of their beginning, and the means of their continuance ever since their Creation.  
First therefore it is most plain in Genesis, that the Earth (by the virtue of the Word of GOD) did produce all Creeping things, and among them Serpents: but since that time, they have engendered both naturally, and also prodigiously.  
As concerning their constitution, it is held to be most cold, above all other living Creatures; 
Pliny. Galen.  and therefore Pliny writeth, that they have neither heat, nor blood, nor sweat. Hereunto subscribeth Galen and Rasis; yet Avicen seemeth to affirm the contrary. Mercurial decideth this controversy, and proveth that Serpents are extremely cold, and their bodies outwardly moist. First, because those which are stung and poisoned by Serpents, are oppressed with an unnatural cold, which overcometh natural heat, and distendeth all their parts, vexing them intolerably. Secondly, there can be assigned no other reason why these Creatures hide themselves four months in the year, but only their natural cold, making them so tender, as they are altogether unfit to endure any external frigidity. Thirdly, if a man take a Snake or a Serpent into his handling in the midst of Summer, and warmest part of the year, yet shall he perceive that they are cold in a palpable manner being alive, which is not a quality compatible to any other creature. Fourthly, seeing that blood is the proper and native seat of all heat in natural living bodies, Serpents having a very small quantity of blood, must also have a smaller proportion of heat: and therefore it followeth avoidable, that the eminency of their temperament is cold in the highest degree, above all other living Creatures. And that their bodies be outwardly moist, it appeareth (saith Isidorus) by this, that when they slide along upon the Earth, (which way soever they go) they leave behind them in their train or path a slimy humour.  
By this therefore it is confirmed, that they are of the Earth and of the Water, as afterward we shall show in the description of their kinds. But yet there are prodigious beginnings of Serpents, 
Plutarch. Pierius. Textor.  whereof some seem to be true, and other to be fabulous. The first sort are those which Pliny affirmeth to be engendered of the marrow in the backbone of a man, and that indifferently, out of the dead bodies of good and evil men. Yet some more modest, thinking it unreasonable, that the remnants of a good meek man, should beget or be turned into so barbarous, venomous, and cruel a nature; rather taking it for granted, that peace and quietness is the reward of such persons, attribute these beginnings or alterations to the bodies of wicked men, as a just deserved punishment of their former evils, that the reversions of their bodies should after death turn into Serpents, whom they resembled being alive in the venomous fraud of their spirits. Of this Ovid speaketh.  
Sunt quae cum clauso putrefacta est Spina sepulchro,  
Mutari credunt humanas angue medullas.  
Which may be thus Englished,  
Some think the putrid backbone in the grave racked,  
Or marrow changed, the shape of Snakes to take.  
In Egypt, as Frogs and Mice are engendered by showers of rain, so also are Serpents: And Avicen 
Macrobius. Coelius Rho. Pliny.  saith, that the longest hairs of women are easily turned into Serpents. Nicander dreameth, that all venomous Beasts are engendered of the blood of the Titans or Giants. Acusilaus, of the blood of Typhon. Apollonius Rhodius, of the drops of blood which do distil from Gorgon's. Virgilius saith, that dung being laid in a hollow place, subject to receive moisture, engendereth Serpents, Of the Gorgon's drops, Ovid writeth thus;  
Cumque super Lybicas victor penderet arenas,  
Gorgonei capitis guttae cecidere cruentae,  
Quas humus exceptas, varios animavit in angues,  
Vnde frequens illa est infestaque terra colubris.  
Which may thus be Englished:  
— And as he over flew  
The Lybick sands, the drops of blood that from the head did sew  
Of Gorgon being new cut off, upon the ground did fall,  
Which taking them, and as it were conceiving them withal,  
Engendered sundry Snakes and Worms: by means wbereof that Clime  
Did swarm with Serpents ever since▪ to this same present time.  
But most strange of all other, are the succeeding Narrations. For it is reported that when L. Scipio, and C. Norbanus were Consuls, that the Mother of Clusius in Hetruria, brought forth a living Serpent in stead of a child, and the said Serpent by the command of the Wizards was cast into a River, nevertheless it would not drown, but swimmed against the stream. And Pliny saith, that at the beginning of the Marsyck war, there was a maid-servant that brought forth another Serpent. And Faustina the Empress dreamt that she brought forth Serpents, when she was with child of Commodus 
Obsequens.  and Antoninus, and one of these Serpents seemed more fierce than the other, which proved allegorically true: for afterward Commodus was so voluptuous and tyrannous, that he seemed like a Serpent to be born for nothing, but for the destruction of mankind.  
In the year of our Lord 1551. there was a little Latin Book printed at Vienna, wherein was contained this History following. In this Summer (saith the Book) about S. Margarites day, there happened most rare and admirable accidents: for near a Village called Zichsa, by the River Theose in Hungaria, there were many Serpents and Lisards bred in the bodies of men, very like to such as are bred in the earth, whereupon they fell into exquisite torments: and there died of that calamity, about three thousand, and some of the bodies being laid against the Sun gaping, the Serpents came forth of their mouths, and suddenly entered into their bellies again. Amongst other, there was a certain Nobleman's daughter which died of that malady, and when she was dissected or ripped, there were found in her body two great Serpents. These things seem to be miraculous, and above the order of Nature: yet credible, because in our experience in England, there have been Worms like Serpents found in the bodies of men, whereof some have been ejected the parties being alive, and other when as the parties were dead. But that these beginnings of Serpents being unnatural, are Divine and sent from God as scourges, it may appear by another notable History, recorded in the aforenamed Book, both in the same year, and in the same Country.  
There was (saith mine Author) found in a mow or ryck of Corn, almost as many Snakes, Adders, and other Serpents, as there were sheaves, so as no one sheaf could be removed, but there presently appeared a heap of ugly and fierce Serpents. The Countrymen determined to set fire upon the Barn, and so attempted to do, but in vain, for the straw would take no fire, although they laboured with all their wit and policy to burn them up. At last, there appeared unto them at the top of the heap a huge great Serpent, which lifting up his head spoke with man's voice to the Countrymen, saying: Cease to prosecute your devise, for you shall not be able to accomplish our burning, for we were not bred by Nature, neither came we hither of our own accord, but were sent by God to take vengeance on the sins of men. And thus much for the true and natural beginnings of Serpents.  
Now we read in read in holy Scripture, that the rod of Moses was turned into a Serpent by divine miracle, whereby he was assured of the power that God would give him to deliver his people Israel out of Egypt, which land abounding with Serpents, both natural bred in the earth, and moral, such are crafty and politic Princes and people: yet Moses should take them as he did his Serpent by the tail, and cause them to bend unto him like as it were a wand, or else some other little walking staff: and also that his power should be unresistible, because his Serpent devoured others. The Magicians or Sorcerers, (as Jannes and Jambres) resisted him, and also turned their rods into Serpents. But Moses did it by true piety, they by diabolical delusions, as false Christians many times work miracles by outward signs of true piety, and therefore Moses rod overcame the Sorcerers Serpents, because the end of fraud and falsehood is, to be overcome by truth and piety.  
From this changing of rods into Serpents, came the several metamorphosing of sundry other things into Serpents also, as that tale of Orpheus head, after he was torn in pieces by the Thracian women; and the same thrown into a River, was taken up in Lemnos. The Poet describeth it thus;  
Hic ferus exposito peregrinis anguis arenis  
Os petit, & sparsos stillants roar capillos  
Lambit, & hymniferos inhiat divellere vultus:  
Tandem Phoebus adest: morsusque inserre parantem  
Arcet, & in Lapidem rictus Serpentis apertos  
Congelat, & patulos ut erant indurat hiatus.  
In English thus;  
No sooner on the foreign coast now cast a land they were,  
But that cruel natured Snake did strait upon them fly,  
And licking on his ruffled hair, the which was dropping dry,  
Did gape to tire upon those lips that had been wont to sing  
The heavenly hymns. But Phoebus strait preventing that same thing,  
Dispoints the Serpent of his bait, and turns him into stone,  
With gaping chaps, etc.—  
So Isacius Tzetzes writeth, that when Tiresia found Serpents in carnal copulation in Cithaeron, he slew a female, who presently after death was turned into a Woman, than also he slew a male, who likewise being dead, was in the same place and manner turned into a Man. When Cadmus was was sent by his Father, to seek out his sister Europa that was ravished by Jupiter, with strait charge not to return back again except he could find her, having spent much time in seeking her to no purpose, because he could not find her, and not daring to go back again to his father; he was warned by the Oracle that he should go into Boeotia to build a City. Coming thither, he sent his companions to the fountain of Mars that was in the Country to fetch water, where a great Serpent came and killed them; at last, Cadmus not finding their return, went likewise to the same Fountain, where he he found all his men slain, and the Serpent approaching to assail him, but he quickly killed it. Afterward he was admonished by Pallas, to strew the teeth of the same Serpent upon the ground, which he performed, and then out of those teeth (saith Ovid) arose a multitude of Armed men, who instantly fell to fight one with the other, in such cruel and bloody manner, that at the last there were but▪ five of them all left alive, which five (by the will of Pallas) were preserved to be the Fathers of the people of Thebes. And so Apolio 〈…〉 us feigneth, that with the help of men bred of Serpent▪ teeth, came Jason to obtain the Golden Fleece.  
They feign also, that Achelous when he strove with Hercules about Deianira, turned himself into divers shapes, and last of all into a Serpent, or as some say, into a River. So likewise Cadmus' aforesaid, being overcome with the sight and sense of his own miseries, and the great calamities that befell to his Daughters and Nephews, forsook Thebes, and came into Illyrium, where it is said, that he earnestly desired of the Gods to be turned into a Serpent, because a Serpent was the first original of all his extremities. Antipater feigneth Jupiter to be turned into a Serpent; and Medusa refusing the love of Neptune, is also feigned by Ovid to be turned into a Serpent, when he writeth;  
Hanc pelagi rector templo vitiasse Minervae  
Dicitur, aversa est & castos Aegide vultus  
Nota Jovis texit: neve hoc impune fuisset,  
Gorgoneum crinem turpes mutavit in Hydros.  
Nunc quoque ut attonitos formidine terreat hosts,  
Pectore in adverso, quos fecit sustinet angues.  
In English thus;  
It is reported how she should abused by Neptune be,  
In Pallas Church, from which foul fact Jove's daughter turned her eye:  
And left it should unpunished be, she turned her seemly hair  
To loathsome Snakes, the which the more to put her foes in fear,  
Before her breast continually she in her hand doth bear.  
Pterius writeth, that the myrtle rod was not lawful to be brought into the Temple of Hecate, and that a Vine branch was extended over the head of her sign: and whereas it was not lawful to name Wine, they brought it into her Temple under the name of milk, and that therein continually lived harmless Serpents. The reason of all this was, because that her own Father Faunus fell in love with her, whom she resisted with all modesty, although she were beaten with a Myrtle rod, and made to drink Wine; but at last the beastly father was transformed into a Serpent, and then he oppressing her with the spires of his winding body, ravished her against her mind. These and such like stories and Fables are extant about the beginnings of Serpents; all which, the Reader may consider, to stir up his mind to the earnest and ardent meditation of that power that of stones can make men, of Rocks, water; of water, Wine; and of small Rods great Serpents.  
Then thus having expressed the Original of Serpents in their Creation, it followeth now to add 
Pliny. Aristotle.  the residue of this Chapter about their generation. It is a general rule that all Beasts wanting feet and have long bodies, perform their work of carnal copulation by a mutual embracing one of the other, as Lampreys and Serpents: And it is certain, that two Serpents in this action seem to be one body and two heads, for they are so indivisibly united and conjoined together, and the frame of their body is altogether unapt for any other manner of copulation. When they are in this action 
Aelianus.  they send forth a rank savour offensive to the sense of them that do perceive it: And although like unto many fishes, they want stones, yet have they two open passages wherein lieth their generative seed, and which being filled provoketh them to their venereal lust, the seed itself being like a milky humour; and when the female is under the male, she hath also her passages to receive the seed, as it were into the cells of her womb, and there it is framed into an Egg, which she hide●h in the earth an hundred in a cluster, about the quantity of a Birds egg, or a great bead, such as are used sometime by women.  
And this is general for all Serpents, except Vipers, who lay no Eggs, but hatch in their wombs their young ones, as we shall show at large in their particular history. The Serpent having laid her Egg sitteth upon them to hatch them at several times, and in a year they are perfected into young ones. But concerning the supposed copulation of Serpents and Lampreys, I will not meddle in this place, reserving that discourse to the History of Fishes, and now only it sufficeth in this place to name it, as a feigned invention; although Saint Ambrose and other ancient Writers have believed the same, yet Aihenaeus, and of late days P. Joulus, have learnedly and sufficiently declared by unanswerable arguments the clean contrary. The Serpents love their Eggs most tenderly, and do every one of them know their own, even among the confused heaps of the multitude, and no less is their love to their young ones, whom for their safeguard, sometime they receive into their mouths, and suffer them to run into their bellies: And thus much for the generation of Serpents.   

Of the Names of Serpents, and their several parts of Anatomy.  
BY Serpents we understand in this discourse all venomous Beasts, whether creeping without legs, as Adders and Snakes, or with legs, as Crocodiles and Lizards, or more nearly compacted bodies, as Toads, Spiders, and Bees, following herein the warrant of the best ancient Latinists, as namely Cornelius Celsus, Pliny and Apuleius do call Lice Serpents, in that their relation of the death of Pherecydes the Syrian, who was the Praeceptor of Pythagoras, of whom it is said, Serpentibus periisse, to have perished by Serpents, when on the contrary it is manifested he was killed by Lice. Aristotle and Galen define a Serpent to be animal sanguineum pedibus orbatum & oviparum, that is, a bloody Beast without feet, yet laying eggs; and so properly is a Serpent to be understood.  
The Hebrews call a Serpent Nachasch. Darcon and Cheveia by the Chaldees: so also Thanintus and Schephiphon, by the Hebrews; as Rabbi Solomon, Munster and Pagnine write. The Grecians, Ophidi and Ophis, although this word do also signify a Viper in particular, even as the Latin, Serpens, or Serpula do, sometime a Snake, and sometime an Adder. The Arabians, Hay, and Hadaie, for all manner of Serpents. And Testuh, or Tenstu, or Agestim for Serpents of the Wood, likewise Apartias and Atussi. The Germans, Ein schlang; which word seemeth to be derived from Anguis, by an usual figure, and after the Germane fashion, preposing Sch. The French call it Vn serpent; the Italians, Serpe & Serpent: and Massarius saith, that Scorzo and Scorzone, are general words for all manner of Serpents in Italy, which strike with their teeth. The Spaniards call them Sierpe; the Grecians call the young ones in the Dam's belly, Embrua; and the Latins, Catuli. And thus much for the names in general, which in holy Scripture is Englished a Creeping thing.  
Now it followeth, that I should set down a particular description of all the outward parts of Serpents; and first of all, their colour is for the most part like the place of their habitation, or abode, I mean like the Earth, wherein they live; and therefore I have seen some black, living in dung; some yellow, living in sandy rocks; and some of other colour, as green, living in trees and fields; but generally they have spots on their sides and belly, like the scales of fish, which are both white, black, green, yellow, brown, and of other colours also, of which Ovid writeth:  
— Longo caput extulit antro  
Caeruleus Serpens, horrendaque sibila misit.  
That is,  
The greenish Serpent extolled her head from den so steep,  
And fearful hissing did send forth from throat so deep.  
The frame of their bodies do not much vary in any, except in the feet and length, so that with a reservation of them, we may express their universal Anatomy in one view; for almost all of them are of the same proportion that is seen in Lizards, if the feet be excepted, and they made to have longer bodies. For they are enclosed in a kind of shell or crusty skin, having their upper parts on th●●r back, and their nether parts on the belly like a Lizard, but they want stones, and have such manner of places for copulation as fishes have, their place of conception being long and cloven All their bowels, by reason of the length and narrowness of their bodies, are also long and narrow, and hard to be discerned, because of the dissimilitude of their figures and shapes. Their artery is long, and their throat longer than that: the ground or root of the artery is near the mouth, so as a man would judge it to be under the tongue, so as it seemeth to hang out above the tongue, especially when the tongue is contracted and drawn backward. The head long like a Fishes, and flat; never much bigger than the body, except in monstrous and great shaped Serpents, as the Boas. Yea, Aristotle maketh mention of a Serpent that had two heads; and Arnoldus, of a Serpent in the Pireney Mountains, slain by a soldier, that had three heads, in whose belly were found two sons of the said soldier devoured by him, and the backbone thereof was as great as a man's skull, or a Ram's head. And such an one we read in our English story was found in England, in the year 1349. And the 23 year of Edward the third, there was a Serpent found in Oxfordshi●e, near Chippingnorton, that had two heads and faces like women, one being shaped after the new attire 
H●linshed.  of that time, and another after the manner of the old attire, and it had great wings, after the manner of a Bat.  
The tongue of a Serpent is peculiar, for besides the length and narrowness thereof, it is also cloven at the tip, being divided as it were with very little or small nails points. It is also thin, long, and black of colour, voluble; neither is there any beast that moveth the tongue so speedily: wherefore some have thought, that a Serpent hath three tongues, but in vain, as Isidorus showeth, for they deceive by the nimbleness thereof. Their ventricle is large, like their maw, and like unto a Dogs, also thin, and uniform at the end. The heart is very small, and cleaveth to the end of their artery, but yet it is long, and showeth like the reins of a Man: wherefore sometimes it may be seen to be 〈…〉 the tip or lap thereof to the breast-ward. After this followeth the lights, but far separate from 〈◊〉, being simple, full of fibres, and open holes like pipes, and very long: The liver long and simple; the milt small and round as in Lizards. The gall is for the most part as in fishes, but in Water-snakes it is joined to the Liver: in other Serpents to the stomach or maw. All their teeth stand out of their mouth, and they have thirty ribs, even as there were among the Hebrews and Egyptians thirty days to every month.  
Aristotle saith, that as their eyes be small, so also they have the same good hap that befalleth young Swallows, for if by chance they scratch or rend out their eyes, than it is faid they have other grow up naturally in their places; In like manner their tails being cut off, grow again. And generally Serpents have their heart in the throat, the gall in the belly or stomach, and their stones near their tail: Their eggs are long and soft, and in their teeth they carry poison of defence and and annoyance, 
Aelianus. Isidorus.  for which cause they desire above all other things to save their heads. Their sight is but dull and dim, and they can hardly look at one side, or backward, because their eyes are placed in their temples, and not in their forehead, and therefore they hear better than they see. They have eyelids, for generally no creatures have eyelids, except those which have hair in the other parts of their bodies; fourfooted beasts in the upper cheek, fowls in the nether, or Lizards which have eggs, or Serpents which have soft backs. They have also certain passages of breathing in their nostrils, but yet they are not so plain that they can be termed nostrils, but breathing places. Their ears are like to finny Fishes, namely small passages, or hollow places in the backer parts of their head, by which they hear.  
Their teeth are like Saws, or the teeth of Combs joined one within the other, that so they might not be worn out by grinding or grating together; and yet they bend inward, to the end that they may the better hold their meat in their mouths, being without all other external help for that purpose; for even those Serpents which have feet, yet can they not apply them to their chaps. In the upper chap they have two longer than all the residue, on either side one, bored through with a little hole like the sting of a Scorpion, by which they utter their poison. Yet there be some good Authors that affirm, that this poison is nothing else but their gall, which is forced to the mouth by certain veins under the ridge or backbone. Some again say, that they have but one long tooth, and that a crooked one, which turneth upward by often biting, which sometime falleth off, and then groweth again, of which kind those are, which men carry up and down tame in their bosoms.  
Although they be great raveners, yet is their throat but long and narrow, for help whereof, when they have gotten a booty, they erect themselves upon their tails, and swallow down their meat the more easily. They cannot be said properly to have any neck, yet something they have, which in proportion answereth that part. They have tails like all other creatures, except Men and Apes, and some say that their poison is contained in their tails, and is from thence conveyed into little bladders in their mouths, therefore the Mountebanks or Jugglers, break that bladder, that they may keep them without poison, but within the space of twenty four hours they are recollected, and grow anew again.  
Their bodies are covered over with a certain skin like a thin bark, and upon Serpents it supplieth the place that scales and hair do upon Beasts and fishes; for indeed, it is a pure skin, and in most things they are like to Fishes, except that they have lights, and Fishes have none: the reason is, they live on the earth, and the Fishes in the sea, and therefore have fins and gills instead thereof. The little Serpents have all their bones like thorns, but the greater, which stand in need of greater strength, have solid bones for their firmitude and better constitution. It is questionable whether they have any milt or no, and some say they have at the time of their laying of eggs, and not otherwise. Their place of conception or secret, is large, and standeth far out, beginning beneath, and so arising up to the backbone double; that is, having one skin or enclosure on either side, with a double passage, wherein the eggs are engendered, which are not laid one by one, but by heaps or clusters together. They have no bladder to contain urine, like to all other Creatures which have feathers, scales or rinde-speckled skins, except the Tortoises: the reason is, because of the exiguity and smallness of the assumed humour, and also all the humour acquired, is consumed into a loose and evaporate flesh. And to conclude this Anatomy, I will add a short description which Gregorius Macer a Physician wrote to Gesner, 1558. by 〈…〉 is own dissection as followeth, saying.  
As I ●ay at rest in a green field, there came unto me a great Serpent hissing, and holding up her neck, which I suddenly with a piece of wood amazed at a stroke, and so slew without peril to myself. Afterward, sticking her fast to a pale, I drew off her skin, which was very fast and sharp, and I found betwixt the skin and the flesh, a certain little thin skin, descending all upon the body with the outward skin, and this was somewhat fat. And when I came unto the place of excrements I found it like a Fishes, but there issued forth certain filth, far exceeding in stinking savour the excrements of a man. After I had thus pulled off the skin, it was easy for me to look into the inward parts, which I found to answer the inward Anatomy of fishes and Fowls in some parts, and in other things, there appeared a proper disposition to the Serpent itself. For the Artery Trachea was about three or four fingers long, turned about with little round circles, and so descended to the lights, unto which the heart and the bladder containing the gall, did adhere or cleave fast. Then the liver was long, like the Fish Lucius, and so a white cawl or fatness covered both the liver and stomach, which was half a span long: The guts began at the chaps, and so descended down to the place of excrements, as we see they do in Fishes.  
Beneath the liver were the guts, upon either side descended a certain nervy or hard vein, unto which the eggs did cleave: which were covered with such little skins as Hen's eggs are before they be laid, but yet they were distinguished in seat or place, because of their multitude; for upon either side I found two and thirty eggs. The tongue of the Serpent was cloven, and very sharp, but there appeared not any poison therein. And so it is evident, that in the vein Trachea, heart and lights, it agreeth with Birds; in the liver, guts and cawl, it resembleth a Fish, but in the place of the gall, and disposition of the eggs, it differeth from both. And thus far Macer, with whose words I will conclude this Chapter of Serpent's Anatomy.   

Of the quantity of Serpents, and their abode, food, and other accidents.  
SO great is the quantity of Serpents, and their long during age increaseth them to so great a stature, that I am almost afraid to relate the same, lest some suspicious and envious minded persons, should utterly condemn it for fabulous; but yet when I consider not only the plentiful testimonies of worthy and undoubted Antiquaries, and also the evidence of all ages, (not excepting this wherein we live) wherein are and have been showed publicly many Serpents, and Serpents skins, I receive warrant sufficient to express what they have observed, and assured answer for all future Objections, of ignorant, incredulous, and unexperienced Asses. Wherefore as the life of Serpents is long, so is the time of their growth; and as their kinds be many, (as we shall manifest in the succeeding discourse) so in their multitude, some grow much greater and bigger than other.  
Gellius writeth, that when the Romans were in the Carthaginian war, and Attilius Rogulus the Consul had pitched his Tents near unto the River Bragrada, there was a Serpent of monstrous quantity, which had been lodged within the compass of the Tents, and therefore did cause to the whole Army exceeding great calamity, until by casting of stones with slings, and many other devises, they oppressed and slew that Serpent, and afterward flayed off the skin and sent it to Rome, which was in length one hundred and twenty feet. And although this seem to a beast of unmatchable stature, yet Possidonius a Christian Writer, relateth a story of another which was much greater, for he writeth, that he saw a Serpent dead, of the length of an acre of Land, and all the residue both of head and body, were answerable in proportion, for the bulk of his body was so great, and lay so high, that two Horsemen could not see one the other being at his two sides, and the wideness of his mouth was so great, that he could receive at one time within the compass thereof, a Horse and a man on his back both together: The scales of his coat or skin, being every one like a large buckler or target. So that now there is no such cause to wonder at the Serpent which is said to be killed by S. George, which was as is reported so great, that eight Oxen were but strength, enough to draw him out of the City Silena.  
There is a River called Rhyndacus near the Coasts of Bythinia, wherein are Snakes of exceeding monstrous quantity, for when through heat they are forced to take the water, for their safeguard 
Mela.  against the Sun, and birds come flying over the pool, suddenly they raise their heads and upper parts out thereof, and swallow them up. The Serpents of Megalauna, are said by Pausanias to be 
Pliny. Megasth. Solinus. Textor. Strabo. Aelianus.  thirty cubits long, and all their other parts answerable. But the greatest in the world are found in India, for there they grow to such a quantity, that they swallow up whole Bulls and great Stags. Wherefore I do not marvel that Porus the King of India, sent to Augustus Caesar very huge Vipers, a Serpent of ten cubits long, a Tortoise of three cubits, and a Partridge greater than a Vulture. For Alexander in his Navigation upon the Red-sea, saith; that he saw Serpents forty cubits long, and all their other parts and members of the same quantity.  
Among the Scyritae, the Serpents come by great swarms upon their flocks of Sheep and cattle, and some they eat up all, others they kill and suck out the blood, and some part they carry away. But if ever there were any thing beyond credit, it is the relation of Volateran, in his twelfth Book of the Newfound Lands, wherein he writeth, that there are Serpents of a mile long, which at one certain 
Alosius. Gellius. Scaliger. Cardan.  time of the year come abroad out of their holes and dens of habitation, and destroy both the Herds and Herdsmen if they find them. Much more favourable are the Serpents of a Spanish Island, who do no harm to any living thing, although they have huge bodies, and great strength to accomplish their desires.  
In the Kingdom of Senega, their Serpents are so great that they devour whole Beasts, as Goats, and such like, without breaking any one of their bones. In Calechute, they are as great as their greatest Swine, and not much unlike them, except in their head, which doth far exceed a Swine's. And because the King of that Country hath made a Law, that no man kill a Serpent under pain of death, they are as great in number as they are in quantity: for so great is his error, that he deemeth it as lawful to kill a Man as a Serpens.  
All kinds of Serpents are referred to their place of habitation, which is either the earth, or the waters of the earth; and the Serpents of the earth are more in number then the Serpents of the 
P. Fagius.  water, except the Serpents of the Sea: And yet it is thought by the most learned Rabbins, that the Serpents of the Sea, are fishes in the likeness of Dragons. Now the places of Serpent's abode being thus 
Venetus. Hatthonus.  generally capitulated, we must enter into a farther narration of their habitations, and regions of their native breeding. In the first place, India nourisheth many and divers sorts of Serpents, especially in the Kingdom of Morfilium, and Alexander the Emperor, found among other Beasts, sundry kinds of Serpents in a long Desert, which is on the North-side of India. But all the Nations of the 
Pierius.  World may give place to Aethiopia for multitude and variety, for there they gather together on heaps, and lie in compass like round hills, visibly apparent to the eyes of them that behold them a far off. The like is said of all Africa, for in Numidia, every year there are many men, women and children destroyed by Serpents. The Island Pharus, is also (by the testimony of the Egyptians) filled with Serpents: The Coasts of Elymais are annoyed by Serpents; and the Caspians are so annoyed by Serpents which come swimming in the floods, that men cannot sail that ways but in the Winter time. For from the beginning of the Spring, or aequinoctal, they seem (for their number) 
Solinus. Aelianus.  to approach ravening, like Troops and Armies. There are certain Islands called Ophiusae ins●●ae, named after Ophis a Serpent, for the multitude bred therein: And there are Serpents in Candy, Ephesus, and all hot Countries, for this privilege hath GOD in nature given to the colder Countries, that they are less annoyed with Serpents, and their Serpents also less nocent and hurtful: and therefore 
Cor. Celsus. Pierius.  the Serpents of Europe are fewer in number, lesser in quantity, and more resistable for their weakness and strength.  
There were a people in Campania called Osci, because of the multitude of Serpents bred among them: Likewise there are great store in Lombardy and Ferrata. And whereas we have said, that 
Scaliger.  the most nocent and harmful Serpents are bred in the hottest Regions, where they engender more speedily, and also grow into greater proportions, yet is it not to be understood of any special property appertaining to them alone, for I read in Olaus Magnus his description of the Northern Regions, of Serpents of as great quantity as in any other place of the world; but yet their poison is not half so venomous and hurtful, as in the hotter Regions, especially the African Serpents. In 
Olaus Mag.  B●tina near Livonia, there are great store of great Serpents also, so that the Herdsmen are at continual war and contention with them for defence of their flock: Likewise in the Mountains of Helvetia and Avergne, whereof there are many wonders reported in the World, which I will not stand upon to relate in this place. We read also, that some places have been disinhabited, and dispeopled by Serpents, such were the people of Scythia, called Neuri, who before the war of Darius, were constrained to forsake their soil, because they were annoyed, not only with homebred Serpents, but also with many other which came from other parts: and so the Country remaineth desolate to this present day, the ancient Inhabitants being all removed to dwell among the Buditani. The City Amyclae in Italy, (as M. Varro writeth) was destroyed also by Serpents. And there be certain places of the world, which have received their denomination from Serpents, besides the Ophiusae near Creie.  
The Island Tenos, was called Hydrussa and Ophiussa, so were Cremiuscos, Aepolium, and the 
Eup●lides.  Mountains Macrocremnii, Rhodus, and the long Islands Ophiades in the Arabian coast, which after it had remained along time desert, was purged and cleared from Serpents by the Kings of Egypt. Nicanetus' also calleth Cyprus, Ophiodia. And in Pausanias, we read of a place named Opheos Kephale, the Serpent's head. The like might be said of Rivers, as of Orontes, called also Ophites, and Ophis 
Diod. Sicul.  in Pontus, which divideth asunder Colchis, and the Country Thiamica. Ebusus nourisheth no Serpents, and the Earth thereof hath in it a secret virtue to drive away Serpents, wherefore it is much desired of all men to carry about them, for that it hath been often proved, that never any venomous beast durst adventure upon any man possessed thereof. The like is said of Ireland, 
Arrianus. Suetonius. Pliny.  as our own Chronicles do plentifully declare, and therefore I will spare to enter into any narration thereof.  
To come therefore to the more particular abode of Serpents, especially of such as are known to us, we must leave off the talk and nomination of Kingdoms, and descend to dens, holes, caves, dunghills, Sheepcoats, valleys, rocks hollow-walls and trees, woods, green pastures, hedges, and such like places, wherein they make their most abode: And now and then in these Northern parts of the world (and yet seldom) they dive down into the bottom or roots of trees, especially such as are green all the Winter time: For they find in them a greater heat or warmth, then in other, whose leaves fall off and decay in the cold weather, except in the roots of Birth. And by reason of their multitude gathered together at the root of this tree, it falleth out that their breath heateth the same, and so preserveth the leaves from falling off: Wherefore in ancient time, the ignorant multitude, seeing a Birch tree with green leaves in the Winter, did call it our Lady's Tree, or a holy tree, attributing that greenness to miracle, not knowing the former reason, or secret in Nature. Solinus reporteth of such a like Wood in a part of Africa, where in all the Winter time, the leaves of all the trees abide green, the cause is as before recited, for that the Serpents living at the roots of the trees in the earth, do heat them with their breath. Neither ought any man to wonder that they should so friendly live together, especially in the Winter and cold time, seeing that by experience in England, we know that for warmth they will creep into bedstraw, and about the legs of men in their sleep; as may appear by this succeeding discourse, of a true history done in England, in the house of a worshipful Gentleman, upon a servant of his, whom I could name if it were needful. He had a servant that grew very lame and feeble in his legs, and thinking that he could never be warm in his bed, did multiply his clothes, and covered himself more and more, but all in vain, till at length he was not able to go about, neither could any skill of Physician or Chirurgeon find out the cause.  
It happened on a day as his Master leaned at his Parlour window, he saw a great Snake to slide along the house side, and to creep into the chamber of this lame man, then lying in his bed (as I remember,) for he lay in a low chamber, directly against the Parlour window aforesaid. The Gentleman desirous to see the issue, and what the Snake would do in the chamber, followed, and looked into the chamber by the window; where he espied the Snake to slide up into the bedstraw, by some way open in the bottom of the bed, which was of old boards. Straightway his heart rising thereat, he called two or three of his servants, and told them what he had seen, bidding them go take their Rapiers and kill the said Snake. The serving men came first and removed the lame man (as I remember) and then the one of them turned up the bed, and the other two the straw, their master standing without at the hole, whereinto the said Snake had entered into the chamber. The bed was no sooner turned up, and the Rapier thrust into the straw, but there issued forth five or six great Snakes that were lodged therein: Then the serving-men bestirring themselves, soon dispatched them, and cast them out of doors dead. Afterward, the lame Man's legs recovered, and became as strong as ever they were: whereby did evidently appear, the coldness of these Snakes or Serpents, which came close to his legs every night, did so benumb them as he could not go. And thus for heat they pierce into the holes of chimneys, yea into the tops of hills and houses, much more into the bottoms and roots of trees.  
When they perceive that Winter approacheth, they find out their resting places, wherein they lie half dead four months together, until the Spring sun again communicating her heat to all Creatures reviveth, and (as it were) raiseth them up from death to life During which time of cold Winter, as Seneca writeth, Tuto tractari postifera Serpens potest, non desunt tuno illi venena, sed 〈◊〉: They 
Epist 5.  may be safely handled, without fear of harm, not because they want poison at that time, but because they are drowsy, and deadly astonished. But there is a question, whether when they be in this secrecy or drowsiness, they awake not to eat, or else their sleep be unto them in stead of food. Olaus Magnus affirmeth of the Northern Serpents, that they eat not at all, but are nourished with sleep. Cardan saith, that they take some little food, as appear by those which are carried up and down in boxes to be seen, and are fed with bran or cheasil; But this may be answered, that Serpents in boxes, are not so cold as those in Woods and Deserts: and therefore seeing cold keepeth them from eating, the external heat of the box-house, or humane body which beareth them about, may be a cause, that enclosed Serpents feed in Winter as well as in Summer, and yet the Serpents which run wild in the fields eat nothing at all, during the time of their Chias or Ehiaus, that is, their lying hid.  
Grevinus that learned man proponeth this question, Si Serpents calidi sunt, qui fit ut integros tr●t aut quatuor menses, id est toto illo tempore quo delitescunt, absque cibo vivunt? If (saith he) Serpents be hot, how cometh it to pass that they can live three or four months without all food, that is, all the time of their lying secret? He maketh (in my opinion) a sufficient answer to this question, which for me shall conclude the cause, saying; Doth it not fall out with Serpents as it doth with some women, who being full of humour, and thick phlegmatic matter, have but a little and weak natural heat, (yet proportionable to the said humour) do live a great time by reason thereof without food or nourishment? And for this cause, all the hosts of Philosophers do define, that Serpents do also abstain from eating a long season. For Nature hath clothed them with a more solid skin, and lined them with a more thick and substantial flesh, to the intent that their natural heat should not easily vanish away and decay in their bodies, but remain therein permanent, for the feeding and preserving of life. When they sleep, they seem to sleep with open eyes, which is elegantly described by Philes in these Greek verses:  
Opos kathéude kai dokei palin blepein  
Ophis te kai ptox ka● thumou pleres león  
Epipetatai gar he chlamys ton ommaton  
Allou tinos Chitonos hapaloterou.  
Phrorountos' autois os dioptras, task-óras.  
Which may be Englished thus;  
How can the Hare, the Serpent, and the Lion bold,  
Both sleep, and see together at one time?  
Within their eyelids, a soft skin their sight doth fold,  
Shilding their apples, as glass doth weakened eyen.  
The food of Serpents that is permitted them by God, is the dust of the earth, as may appear by that first and just sentence, which GOD himself gave upon them, for seducing our first Parents, Ad 〈…〉 and Eve, Gen. 3. 14. Because thou hast done this thing, thou art accursed above all the Beasts of the field, for thou shalt go upon thy belly, and eat dust all the days of thy life. And again, Esay 65. 25. Dust shall be me●t to the Serpent. And lest that we should think that this curse hath not taken hold upon the Serpent, we may find the express practice hereof, Mich. 7. 17. where it is said of God's enemies, that, They shall lick the dust like the Serpent. Yet Aristotle affirmeth truly, that Serpents are Omnitori, that is, devourers of flesh, fish, herbs, or any other things; howbeit, herein they pass their kind, or else the curse of God reacheth not to any other kinds then to that alone which deceived our first Parents.  
We have showed already, how they eat and devour men, women and children, Oxen, Sheep, and Goats, but whatsoever they eat, they retain nothing but the moisture of it, and the residue they eject whole and undigested. Whatsoever is offered them, that they take, either a bird, or a small chicken, or an egg, having it, they take hold but of one end, as of the head of a chick, or small end of an egg, and so set it directly before them; then do they gather themselves together in as short a compass as may be, that so their bodies which seem long and small, being extended, may appear great and wide, reduced into a short and compacted frame. And surely hereby they open and make wider their passage and swallow for then they suddenly goble in the beast or meat before them, without any great ado; and having kept it in their body till it be dried from all moisture, they cast it out again as they swallowed it up, at another ordinary place. But for birds and chickens, they strive with them till they have gotten off their feathers, or else, if they swallow them whole, they eject the feathers as they do eggshells.  
The Serpents of the North do in the Summer time eat the flesh of birds, and herbs, and after the eating of them, they taste of a little water, or milk if they can attain it, or else Wine. For this cause they will suck the udders of Kine, or Goats, or Sheep, as hath been seen in England, Yet is their appetite to drink but small, as is in all other creatures, whose livers are fungous, and soft like sponges; and so are all beasts and creatures which lay eggs. Above all kinds of drink they love Wine, and thereof they be drunk, wherefore in Italy they set pottles of Wine to entrap Vipers: for if once they smell the Wine, they enter the vessel gladly and speedily, and the Wine or Milk whereof they drink, is poisoned by them. But in those places of afric where it never raineth, they eat a kind of black moist worm, which hath many legs, as is said by Theophrastus. And to conclude, their meat and drink is so small, that it is received for truth, Nulluns' venenatum perit fame velsiti, that no venomous beast perisheth by hunger or thirst.  
The voice of Serpents is called Sibilus, a hissing, and their voice differeth from all other Beasts hissing, in the length thereof: for the hissing of a Tortoise is shorter and more abrupt. Of this hissing voice speaketh Lucan, saying;  
Quod strident ululantque ferae, quod sibilat anguis.  
In English thus;  
Gnashing and howling is the voice of-wilde Beasts;  
Long hissing in Snakes and Serpents doth rest.  
Among other things notable in a Serpent, this is one, because it casteth off his old age every year, whereof the Grecians tell this fabulous reason. Once Mankind strove earnestly with the Gods by supplication for a perpetual youth, that they might never wax old: and obtaining their desire, they laid the same to be carried upon an Ass. The silly Beast waxing sore athirst in his travail, at last came unto a water, and thereof endeavoured earnestly to drink; but the keeper of the same water being a Serpent, denied leave to the Ass to drink thereof, except he would grant him his carriage, which was Perpetual youth: The poor Ass ready to perish for thirst, easily condescended thereunto. Whereupon the Serpent changeth her age for youth, and Men their youth for old age; and the Ass for his punishment, is more tormented with thirst then any other Beast.  
But to leave fables, and to come more near the mark, the Latins call the casting off their skin, Anguina senectus, spolium Serpentis, & vernatio; the Grecians, Opheos derma, Suphar, Leberis & Geras; the Arabians, Geluc & Genlut, & Fulcalhaileb; the Italians, Spoglia delle Serpi: and the Spaniards, Pelle de la culebra. About this Snake's skin there is great difference among Authors, some affirming it to be the very skin. Other, that it is nothing but a kind of hard Leprosy, grown upon them during the Winter time while they lie hid. Some again say, that they cast it twice a year, first 
Aelianus. Grevinus. Olaus Mag. Textor. Pliny.  in the Spring, and then secondly in the Autumn. But by conference of all together it appeareth, that while the Serpents he hid, by reason of their drought now in the beginning of the Spring when they come first abroad, they rub off this skin by sliding betwixt two stones, or underneath some root of a tree, or else betwixt some boughs or small trees, beginning at the head, and so continuing to the tail. And within four and twenty hours, that which was raw and bald, beginneth to have another skin upon it; and so as a young child or beast cometh out of the Secondine doth a Serpent come out of the skin.  
As concerning their eyesight, they naturally do take the juice of Fennel, which they eat, and by that recover their seeing again: and if it happen that they caanot find sufficient, they rub their dim eyes thereupon. And if it happen that any of his scales be bruised, or fall senseless, then do 
Mercurialis. Pliny.  they rub themselves upon the thorns of Juniper. And whereas it is thought that they cast their skins again in Autumn, that is to be attributed either to Vipers alone, which cast their skins twice a year, or else to those which are long before they cast, and so it falleth off in Harvest or Autumn the first time, which by reason of the unseasonableness, is thought to be a second coat. And this have I myself often found here in England in the Summer time. The casting off this skin is thus elegantly described by Tibullus:  
Crudeles Divi! Serpens novus exuit annos,  
Forma non ullam fata dedere moram.  
Anguibus exuitur tenui cum pelle vetustas:  
Cur vos angusta conditione sumus?  
Which may thus be Englished;  
O cruel Gods, sith Serpents change their yearly age,  
And Fates delay not to resine their form,  
Sith Snakes with tender skin excussed their years enlarge,  
Why unto worse hap is Mankind born?   

Of the inward disposition of Serpents, and of their concord and discord with other Creatures.  
IT is ever to our woe to be remembered, that which the Lord himself hath left recorded in Genesis, that, The Serpent was more subtle than all the beasts which God had made. By which is expressed the natural disposition of this beast above other to subtlety and policy; For I cannot approve the saying of them, who think that the Devil at the beginning might as well have used the tongue of an Ass or a Dog to have deceived Man, as well as a Serpents; but surely that old Serpent knew very well, (better than all they which speak the contrary) that he could not have so fit a subject in all the World, as the shape, wit, and cunning of a Serpent. And that this came not into the Serpent at that time when the Devil framed his tongue to speak, may appear by the precept of our Saviour Christ, where he saith; Be wise as Serpents, be innocent as Doves. For if there had not been naturally, some extraordinary faculty of understanding in this beast, as there is of meekness in a Dove, his wisdom would never have sent us to a Serpent possessed with a Devil, but rather to some other ingenious Beast, whereof there were great store in the World. And therefore I conclude, that subtlety and prudence came not to the Serpent as speaking into Balaams' Ass, but rather by nature or creation.  
And yet concerning this last sentence of our most blessed Saviour, I cannot but express the words of Tzetzes, who writeth thus upon it, Servate capita vestra, quemadmodum Serpens qui insidiis petitus vapulansque ad mortem, omnimodò caput suum abscondit, sicves à●tyrannis & impiis cruciati, caput servate mihi, fidem vestram, & ne Deum neget is usque ad ipsam mortem. That is, it is as much as if our Saviour Christ should say; Even as when a Serpent is set upon and strooken, by all the means she can she hideth her head, and exposeth all her other parts to blows, reserving that sound; so you, when you are persecuted by Tyrants, preserve your head, that is, your faith, and deny not your God to death. And this thing is affirmed by all Writers, both divine and humane, which have ever touched this point, that above all the parts of the body the Serpent preserveth his. For Pliny saith, that if his body be cut off but two finger's length from his head, he will go away as if he had no harm at all, and live longer.  
Paulus Fagius writing upon Genesis, saith; It is the opinion of some Hebrews, that the Serpent at the beginning did go upright, and was endued with all the affections of men: but this Jewish fable is not worthy to be confuted, because humane affection cannot proceed but from a reasonable foul, which to ascribe to the Serpent, were blasphemous and absurd. Besides, that then the soul might die, and that God had created such a soul, otherwise then by breathing into the body the breath of life.  
Serpents have many Epithets given unto them, as illiberal, perfidious, treacherous, venomous, poysonful, stinging, implacable, surious, savage, merciless, devourer, and such like: And indeed the holy Writers, by a Serpent do understand implacable fury: For they are immitissimum animalium genus, a most ungentle and barbarous kind of all creatures, as may appear by the rage of a little Snake, one of the least of Serpent's kind: for when he perceiveth that he is hurt or wounded, he never ceaseth casting out his poison, until he have done harm, or die for madness.  
Two things I find to be notable in Serpents, the first is proper to their kind, the second is common to them with Swine, Rats, and Mice. First, they are above measure kind, not only to their young ones, but also to their Eggs. For Funckius confidently sweareth, that at Lostorfium he saw a Serpent's Egg taken and cast into a hot furnace, and when it began to fry in the same, whether by natural instinct, or by smell thereof, the old Serpent came, and would have run into the fire to fetch it out, but that he and other strangers hindered her by killing her. And so likewise, if in a Wood one of them be set on fire, all the Serpents that are within the savour thereof, or within the hearing of the hissing, will instantly gather unto it, even as beasts when they hear one another roar. And so great is their love one toward another, (as Pliny and Textor write) that it was a vulgar saying, Serpentium morsus non petit Serpents, one Serpent will not bite another. And Juvenal writeth;  
Sed jam Serpentum major concordia—  
Scilicet, quam hominum inter se.  
That is to say;  
Better do Serpents with Serpent's accord,  
Then Man with Man, who should be their Lord.  
I cannot conceal a most memorable History as ever was any in the World; of a fight betwixt the Serpents of the Land and the Water. This History is taken out of a Book of Schiltbergerus, a Bavarian, who knew the same (as he writeth) while he was a captive in Turkey, his words are these. Is the Kingdom called Genycke there is a City called Samson, about which while I was prisoner with Baiazeta King of Turks, there pitched or arrived an innumerable company of Land and Water Serpents, compassing the said City a mile about. The Land-serpents came out of the woods of Trienick, which are great and many, and the water Serpents came out of the bordering Set. These were nine days together assembling in that place, and for fear of them there was not any that durst go out of the City, although it was not observed that they hurt any man, or living creature thereabouts. Wherefore the Prince also commanded, that no man should trouble them, or do them any harm, wisely judging, that such an accident came not but by Divine miracle, and that also to siguifie some notable event. Upon the tenth day these two valiant Troops joined battle early in the morning before the Sunrising, so continuing in fight until the Sunset, at which time the Prince with some Horsemen, went out of the City to see the battle, and it appeared to him and his associates, that the Water Serpents gave place to the Land Serpents. So the Prince and his company returned into the City again, and the next day went forth again, but found not a Serpent alive, for there were slain above eight thousand: all which he caused presently to be covered with earth in ditches, and afterward declared the whole matter to Baiazeta by Letters after he had gotten that City, whereat the great Turk rejoiced, for he thereby interpreted happiness to himself.  
But I have been too long in this first and proper affection of Serpents, namely, their mutual concord; and this example of the Land and Water Serpents, doth not break the common promised rule, because it is to be understood of Serpents that live in the same element. The second property 
Aelianus.  is to presage Pestilence, rottenness of air, famine, floods, and ruin of those places wherein they are commorant, and have their abiding: so do they know to choose a good air, and foreknow fertility of fruits, earthquakes and great tempests. When Helice was destroyed, five days before, the Serpents, Snakes, Rats, Mice, and Weasels, departed all out thereof, being wiser than Men, that misdeeming no harm, although they saw and wondered at these removals, yet stood it out to their own utter ruin, overthrow and destruction.   

Of the friendship and enmity which Serpents keep with other Creatures.  
EVer since the Devil entered into the Serpent, it became hateful to all, or the most part of the beasts of the field, so that it may as truly be verified of the Serpent as it was of Esau, that the hands of all Men and Beasts are against them, (except very few) for they are strangers to all, and find very few or no friends. Yet it is reported, that the Serpent and the Fox will live peaceably together in one cave or lodging. There is a story, not unpleasant, of a Man that found a Serpent enclosed betwixt two stones, and at the entreaty of the Serpent, he loosed him out of danger, and did him no harm. The Serpent being released and free from death, in stead of other recompense for so good a turn, told the Man that he had been therein a long time enclosed, and was very hungry, and therefore was forced (against his will) to make the best of his fortune, and therefore must needs eat the Man, and bade him prepare himself for death. The Man astonished at this motion, replied to the Serpent, that he hoped he would not deal so with him, having delivered him from death, now to put his deliverer to death: and said moreover, that he would not be the Judge of his own case, but refer the same to the next they found: and the Serpent also yielded to that judgement, being assured that no creature would quit the Man, lest he should cast his own life into peril. Forth than they went and met with an Ass, to whom the Man told the difference betwixt him and the Serpent, how kindly he saved the Serpent's life, and how unkindly he again would take away his life. And then the Serpent bade the Ass consider what judgement he gave, and for whom he spoke. The Ass adjudged it lawful for the Serpent to kill the Man. Lo now, said the Serpent, make you ready, for the matter is judged against you, and withal, began to make force at him with mouth and sting. But the Man said, that he would not take this Ass' degree for reasonable, and therefore prayed the Serpent to tarry yet a little longer, and try once more the next. Beast they met withal; and the Serpent thinking himself sure of the booty, yielded thereunto. Then forth they passed again, and shortly after met with a Fox, to whom the Man related his case, and the benefit he had done to the Serpent: The Serpent again confessed he released him, but withal, denied his case to be as the Man had said, so desperate, but only he entrapped himself the better to compass a booty. The Fox having heard them both, (desirous to end the matter for the Man's benefit) would needs go with them both to the place where the Serpent was enclosed, and so all parties consented. And when the Fox came thither, he bade the Serpent go into the same place again, that so he might the better judge of the whole matter. The Serpent went in again betwixt the stones, and was so enclosed as he was before, for he could not stir neither backward nor forward. Then the Fox asked the Man if this were the Serpent's case, from which he had delivered him? The Man answered yea, in all points. Then he bade the Serpent come out again, as he said he could, without the help of the Man. But the Serpent called the Man to help him again. Nay, said the Fox, I found you two at variance, because of your discharge from this place, and seeing now you are as you were before, and the Man as he was before your enlargement, my sentence is, that when you come forth of that place you are in, then shall you eat the Man: and if he will let you forth again, I will never pity him. By this fable is showed, that Foxes love not Serpents so well as they love Men, and yet they never love Men, but they are afraid, suspicious, and willing to forsake their familiarity.  
Some say there is a kind of love betwixt Serpents and Cats, whereof I find this story in Ponzettus. There were certain Monks, who all of them fell sick upon a sudden, and the Physicians could not tell 
Ponzettus.  how or whence this sickness came, except from some secret poison. At last, one of the servants of the Abbey, saw the Cat which was daily fed at the Monk's table, to play with a Serpent; and thereby it was conjectured, that the Serpent having in his sport lost or left some poison upon the Cat's skin, the Monks by stroking of the Cat were infected therewith. And the cause why the Cat was not harmed thereby, was for that she received the poison from the sport, and not from the anger of the Serpent.  
And this thing surely is not so marvellous, seeing that little Mice and Rats do also play with Serpents, and herein Politicians play the Serpents, who hold correspondence and peace both with the Cat and the Mouse: that is, with two sworn and natural enemies together. The like peace and league they are also said to keep with Eels, as may more plainly appear by this following History, of a certain Monk called Rodolphus a Will Monachus Capellensis.  
There was (as this Monk affirmeth) one of his fellow Monks, which did often tell him, that being a little boy, and using to sport himself by the water side, he happened to catch an Eel, which he attempted (for his own pleasure) to carry to another water, and by the way as he went, he passed through a Wood, at which time when he was within the Wood, the Eel began to hiss and cry mainly, at the hearing whereof, there gathered together very many Serpents round about him, insomuch that he was afraid, and set down his basket fast pinned and ran away; afterward he came again and sought for his basket, but he found not the Eel therein, wherefore it was supposed, that the Serpents delivered the same Eel out of the basket, by some sleight of nature: the only doubt is, whether Eels do hiss or not, seeing they are fishes and Omnes pisces muti, all fishes are mute or dumb. But for answer to this objection, it is most certain that Eels have a voice, as all they know which use fishing in the night; for I myself, have not only heard such a voice in the night time in Rivers, and other waters where Eels abounded, but have had it confirmed by divers other, of greater practice and experience in fishing. The reason whereof, may be their manner of generation; for they engender not by spawn as other fishes, but of the slime of the earth or water, and differ not from Serpents in their external form, except in their colour, and therefore may be said to partake with Fishes and Serpents in both their natures: that is, having a voice like a Serpent', and a substance like a Fish. Such is their confederacy with living Creatures, and with no more that I ever read or heard of.  
But moreover, it is said that they love some Plants or Herbs above measure, as the Fennel and Ivy; and for this later, both Pliny and Textor do not without great cause wonder, that ever there was any honour ascribed or given to the Ivy, seeing that Serpents (the most unreconcilable enemies of mankind) delight so much therein. But herein the Devil blinded their reason, as he did the modest women, that worshipped Priapus; or the Tartars, which at this day worship the Devil, to the end that he should do them no harm. Thus much I can only say of the friends and lovers of Serpents, by the multitude whereof we may conjecture, how among other parts of the curse of God upon them, they are held accursed both by man and Beast.  
Now than it followeth, that we enter into a more particular description, or rather a relation of that hatred which is between them and other creatures, and first I will begin with their arch enemy, I mean Mankind For when GOD at the beginning did pronounce his sentence against the Serpent, for deceiving our first Parents, among other things he said, I will put enmity betwixt thee and the Woman, betwixt thy seed and the Woman's seed. Whereby he did signify that perpetual war, and unappeasable discord, which should be for ever (by his own appointment) betwixt them. And the truth hereof is to be seen at this day, for by a kind of secret instinct, and natural motion, a man abhorreth the sight of a Serpent, and a Serpent the sight of a man. And as by the tongue of the Serpent, was wrought man's confusion, so by the spittle of a man's tongue, is wrought a Serpent's astonishment. For indeed such is the Ordinance of God, that Men and Serpents should ever annoy and vex each other. And this Erasmus saith shall continue, as long as meminerimus illius inauspicati pomi, we shall remember that unfortunate Apple.  
Isidorus saith, that Serpents are afraid of a man naked, but will leap upon, and devour a man clothed. Which thing is also affirmed by Olaus Magnus, for he saith, that when he was a boy he often tried it, that when he was naked, he found little or no resistance in Serpents, and did safely without all danger combat with them hand to hand. I myself also in my younger time, when I was about 
At Seaven-oak in K●nt, which ●o● belongs to Sir Ralph Boss●vile, Knight, etc.  ten or twelve years old, used many times in the Spring and Summer time, to wash myself with other my Colleagues, in certain fishponds, wherein I have seen and met with divers Water-snakes without all harm; and I did never in my life, hear of any harm they did to any of my fellows being naked, neither did I ever see any of them run away so fast on the land, as they did fly from us in the water; and yet are not the Water-snakes less hurtful than the Land-adders. And this was well known to many.  
About the beginning or Fountain Springs of Euphrates, it is said, that there are certain Serpents 
Aelianus. Pliny.  which know strangers from the people of the Country, wherefore they do no harm to the natural born Countrymen, but with strangers, and men of other Countries they fight with might and main. And along the banks of Euphrates in Syria, they also do the like; saving that if they chance to be trodden upon by any of the people of those parts, they by't (like as a Dog doth) without any great harm; but if any, other, foreigner or stranger annoy them, they also repay him with malice, for they bite him, and intolerably vex him; wherefore the Countrymen nourish them, and do them no harm. Such as these are also found in Tirinthus, but they are very little ones, and are thought to be engendered of the earth.  
The first manifestation in nature, of Man's discord with Serpents, is their venom; for as in a Serpent there is a venom which poisoneth a Man: so in a Man, there is the venom of his spittle which poisoneth a Serpent. For if the fasting spittle of a Man fall into the jaws of a Serpent, he certainly dyeth thereof. And of this, thus writeth the Poet Lucretius;  
Est utique ut Serpens, hominis quae tacta salivis  
Disperit, ac sese mandendo conficit ipsa.  
In English thus;  
As Serpent dyeth when spittle of Man he tasteth,  
Gnashing his teeth to eat himself he wasteth.  
The cause of this, the Philosophers (which knew nothing of Adam's fall, or the forbidden Apple) 
Pierius.  do assign to be in the contrariety betwixt the living souls or spirits of these Creatures: for the Serpent's life is cold and dry, and the Humane life hot and moist, wherefore either of both abhorreth one the other; and the Serpent leapeth as far from a Man's spittle, as it would do out of a vessel of scalding water.  
Agatharsides writeth, that there was a King in afric called Psyllus, whose Sepulchre was preserved in the greater Syrteses. From this King there were certain people named Psyllians, in whose bodies there was a certain inbred and natural power to kill, or at the least to astonish Serpents, Spiders, Toads, and such like, and lay them for dead, even by the savour or smell of them. And the manner of these men, to try the chastity of their Wives, was to take their children newly born, and to cast them unto direful Serpents: for if they were of the right line, and lawfully begotten, then did the Serpents die before them, but if they were adulterous, and the children of strangers, the Serpents would eat and devour them. Pliny affirmeth, that even in his days there were some of those people alive among the Nasamons, who destroyed many of them, and did possess their places; yet some running from death, escaped. Generally, such people were called Marsi and Psilli, for the Marsi were a people of Italy, descended of Circe's (as is said) in whom there was a virtue to cure all the stinging of Serpents, by touching the wounded places. Such saith Crates Pergamenus, are in Hellespont, about the River Parius. And some are of opinion, that at the beginning they were Ophiogenes, born or bred of Serpents; or that some great Nobleman, father of that Country, was of a Serpent made a man. And Vario saith, that in his time there were some few men alive, in whose spittle was found that virtue, to resist and cure the poison of venomous Beasts.  
But having named Ophiogenes, or Angu●genae, that is, Men bred of Serpents or Snakes, I see no cause why it should be judged, that those which cure Serpent's poison, should be so misjudged; for to cure poison, is not the work of poison, but of an Antidote, or contrary power to poison: and therefore curers and resisters of poison, are without all learning called Ophiogenes, that is, Serpent's brood: but rather, that term belongeth more justly to those people, whose nature is sociable with Serpents, and Serpents agree with them, as they would do with their own kind. Such an one was Exagon the Ambassador of Rome, who at the commandment of the Consuls, (for their experience) was cast naked into a vessel or tun of Snakes, who did him no harm, but licked him with their tongues, and so with great miracle, he was let forth again untouched; and yet there is no more reason to say, that this man was born of the lineage of Serpents, because those Men-enemies did not hurt him, than it was to say, that Daniel was born of Lions, because that the Lions did not harm him. Or that Romulus and Remus were born of the kindred of Wolf's, because a she Wolf did nourish them. We do read of many people in the World, which were surnamed of Serpents, all which may as well be deemed to be descended of such creatures, because of their name, as well as the other, who were by GOD for their innocency preserved from death.  
Ebusus was called Colubraxia, and the people thereof Ophiussae, and in Arabia we read of the Ophiades, both which are derived from Serpents, called in Greek, Opheiss Eustathius also relateth a story of a man called Ophis. I omit to speak of the Ophitae and others; yet thus much I must needs say, that commonly such names have been given to Serpents, for some cause or accident, either feignedly or truly derived from Serpents. So we read of Ophion, a companion of Cadmus, and a builder of Thebes, who was said to be made by Pallas of a Dragon's tooth. Likewise the Spartans were called Oph●odeiroi 
Coelius Rho.  by Pythius, because in a famine they were constrained to eat Serpents.  
S. Augustine maketh mention of certain blasphemous Heretics, who were called Ophitae, because they worshipped a Serpent, and said that the Serpent which deceived our first Parents Adam and Evah, was Christ. Wherefore they kept a Serpent in a Cave, whom they did nourish and worship, which at the charm of the Priest would come out of his Cave, and lick the Oblations which they set upon his Den; rolling and folding himself round about them, and then would go in again: then did these abominable Heretics break these oblations into the Eucharist, and receive them as sanctified by the Serpent. And such also is the story of Coelius Rhod. where he termeth the great Devil Ophioneus, whom both holy Scripture, and ancient Heathen say, that he fell out of Heaven. But all these things are but by the way, upon occasion of that unnatural conceit of those men called Ophiogenes: that is, descended or begotten by Serpents. Therefore I will return where I left, namely, to the hatred of Men to Serpents, and of Serpents to Men again: In testimony whereof, there have been mutual slaughters, namely Men which have killed monstrous Serpents, and Serpents which have killed men again.  
Hercules being but an Infant, (as Poets feign) killed those two Serpents which Juno sent to his 
Diod. Sicul.  cradle to destroy him; for Juno is said to be much offended at his birth, because he was begotten by Jupiter upon Alomena; and therefore there was reserved the Image of Hercules at Athens, strangling a Serpent. But Pierius maketh of this fiction a good moral or Hieroglyphic, when he saith, that by Hercules strangling of the Serpents in his cradle, is understood, how those men which are born for any great enterprises, should kill their pleasures while they be young. I need not to stand long upon this point, for it is evident, that to this day there are many Hyadeses, both men and women, which are not afraid to kill the Serpent's brood. But such as have perished by Serpents, I mean men of any note, are also expressed, whereof Ovid writeth of Aelacoes, the son Priamus and Alixothoes, who following the Nymph Hesperia, (with whom he was in love) was suddenly killed by a Snake biting his foot. So were Apaesantus, Munitus, Eurydice, Laocoon, Opheltes the son of Lycurgus' King of Nemea, Orestes, Id 〈…〉 and Mopsus, slain by Serpents: whereof Opheltes, by the negligence of his Nurse Hypsiphile, leaving him ungarded in his cradle.  
It is recorded by Aelianus and Pliny, that when a Serpent hath killed a Man, he can never more cover himself in the earth, but in punishment of so vile an offence, wandereth to and fro, subject to infinite miseries and calamities, being not acknowledged by his female if he be a male, nor yet by the male if it be a female; and is forsaken of all his crew or society. The earth itself not deigning to entertain a man-murtherer into her bowels, but constraining him to live Winter and Summer abroad upon the open earth. And thus hath the Divine Providence dispensed his justice, that he suffereth not murder of men to be unpunished among the greatest haters and enemies of men.  
What monsters therefore are they which have Serpents in their delights, and admire that in them which should be hated of all men. And how base were those minded Grecians, which worshipped 
Aelianus. Herodotus. Aeneas Syl.  the Serpent for a God? Or the Athenians, which kept a Serpent in their Temple, for an opinion that the same did conserve their Tower or Castle from all enmity. Jupiter was also worshipped in many places in the shape of a Serpent. And the ancient Borussians worshipped a natural Serpent of the earth. It is strange to consider the error of the King of Calechut, who doth as severely punish the slaughter of a Serpent, as he doth the slaughter of a Man; and not only restraineth his subjects from harming them, but also buildeth for them little coats, wherein they safely lodge in the Winter time. And the cause of this error, is their conceit, that they think Serpents are Divine powers dropped out of Heaven, which they prove, because when they sting fiercely, they quickly kill, and dispatch their enemy suddenly. Wherefore they think that no creature can kill so speedily, except an Angel of God. Some of the Heathen had their Ophio●ephale Beasts with Serpent's heads, which they did worship for a God. And the Poet Virgil hath an excellent description of Aeneas his sacrificing 
Gellius.  to the ghost of his Father Anchises.  
— Adytis tum lubricus anguis ab imis  
Septem ingens gyros septena volumina traxit  
Amplexus placide tumulum, lapsusque per arras  
Caeruleae cui terga notae, maculosus & auro  
Squammam incendebat sulgor: ceu nubibus arcus  
Mille trahit varios adverso sole colores,  
Obstupuit visu Aeneas, ille agmine longo  
Tandem inter pateras, & laevia pocula Serpens  
Libavitque dapes, rursusque innoxius imo  
Successit tumulo, & depasta altaria liquit.  
Which may be thus Englished;  
Then from the hollow holes, a sliding Snake appeared,  
Which seven ways did wind and turn, and deadman's tomb embrace,  
Gliding along the Altar from, and back, with colour cleared,  
By Sun-shine-light, like spots of gold each varied to the face  
A thousand hiews; whereat Aeneas marvelled: but yet at last,  
This Snake the holy dishes, and smoothest cups of choice  
Did haste to touch, like as it would the sacreds' taste,  
And so sunk down from Altar clean, without both harm or noise.  
And to make an end of this Section, of the Antipathy betwixt Men and Serpents, that whosoever 
Lampridius.  is of the Woman's seed, may profess himself an enemy to the Serpent, let him but consider how that hateful monster Heliogabalus, having by the help of the Marsick Priests gathered together many Serpents, one day in the morning, when the people were gathered together to see some rare and unheard of spectacle, suddenly he let lose the Serpents, and hurt many of the people. Tzetzes telleth another story, of a devise or warlike stratagem, how Serpents by slings or trunks, were sent abroad among the Camps of their enemies. So doth Galen, of Serpents included in an earthen pot, and cast like darts among the Tents of the Romans. And so did Hannibal show to Antiochus, how in a battle by Sea, he might shoot Serpents among the Mariners to his Enemies, and hinder their rowing: ●or when he did follow the same devise at Prusiae, he went away Victor and Conqueror. And thus I will conclude this part, with the Emblem of Alciatus, which he wrote unto the Duke of Milli●● 
Pierius.  upon his Arms, being an Infant proceeding out of a Snakes jaws.  
Exiliens Infans sinuosi è faucibus anguis,  
Est Gentilitiis nobile stemma tuis.  
Talia Pelleum gessisse numismata regem  
Vidimus, ●●sque ●uum concelebrasse genus,  
Dum se Ammone satum, matrem anguis imagine lusan,  
Divini & sobolem numinis esse docet.  
o'er exit, tradunt sic quosdam enitier angues,  
An quia sic Pallas de capite orta Jovis?  
In English thus;  
Out of the mouth of winding Snake,  
Great Duke, this is thy Crest,  
A leaping Infant making escape  
From jaws, a woeful rest:  
The like Coat did Pelleus' King  
Upon his silver press,  
As we have seen, the fame to sing  
Of Kindred's worthiness.  
For whiles of Jove he glorieth,  
Descended of his race,  
He feigns his mother like a Snake,  
Born of Divinest grace.  
But why proceeding from the mouth?  
Some Serpents so are bred,  
Or else that Pallas issueth  
Out of great Jove his head.  
And the like by the same Author is expressed upon this Theme, That the wisdom of man is foolishness with GOD; therefore upon the unnatural conjunction of two mortal enemies, framed into one body, he thus writeth elegantly;  
Quid dicam, quodnam hoc compellem nomine Monstrun?  
B●forme quod non est homo, nec est draco.  
Sed sine vir pedibus, summis sine partibus anguis,  
Vir angui-pes dici, & homiceps anguis potest:  
Anguem pedit homo, hominem ructavit & anguis,  
Nec finis hominis est initium, nec est fera.  
Sic olim Cecrops doctis regnavit Athenis,  
Sic & Gigantes terra mater protulit.  
Haec vafrum species, said & religione carentem  
Terrena tantum quique curet induat.  
That is to say;  
What shall I call? or how this Monster rightly name?  
Biformed, which nor man nor Dragon, in all the same.  
But man unlegged, and Snake unheaded: doubtful parts,  
Man▪ snake, Snake-man, exceeding humane arts.  
Man's tail breeds Snake, and Snake a man up-casteth,  
One end is not of man, nor other of wild beast tasteth.  
Such one was Cecrops, learned Athens King,  
And Giants such did earthly mother bring.  
misshapen then, an earthly mind expresseth,  
Devoid of grace for world's good only wisheth.  
Thus than I will leave to talk of our most just (and by GOD ordained) hostility, betwixt men and Serpents, and descend to a particular discovery, how Serpents and other beasts are for man's sake at the like enmity. And first of all I will begin with the Fowls, and so descend to fourfooted beasts, and Infects, or imperfect creatures.  
Eagles are always in war with Serpents, from an high they espy them, and suddenly fly down upon them, with a great noise or cry, tearing out their bowels, and casting aside their venom or poison. And some (as Albertus) say, that they will in particular deal with Vipers, Tigers, and Dragons, when she seeth them hunting those small beasts or birds which are her prey. This fight is thus described by Virgil, how the Eagle gripping the Serpent in her talons, flieth into the air.  
Vtque volans alte raptum cum fulva draconem  
Fert Aquila, implicuitque pedes, atque unguibus haesit.  
Saucius & Serpens, sinuosa volumina versat,  
Arrectis horret squammis, & sibilat ore,  
Ardu●s insurgens: illa haud minus urget adunct  
Luctantem rostro, simul aethera verberat alis.  
In English thus;  
As Eagle flieth on high, and in her claws a Dragon beareth,  
Folded within her feet, wounded, dying to her talons cleaveth.  
The Serpent fierce now windeth round, and with her head erected,  
Hissing out threats, rough scales upsetteth that were dejected,  
To fright her ●o: but all in vain, for she with beak doth strive,  
And beat the air with wings of force, till Dragon cease to live.  
There is in the seventh book of Aelianus History of living Cretures, a notable and elegant story of an Eagle which was almost overcome by a Serpent, and yet preserved and made Conqueror by a man. There was (saith he) sixteen men which were threshing of corn in the heat of the Sun, by reason whereof they became very thirsty, than they agreed to send one of their company to a Fountain not far off, to fetch some water for them all to drink; and so the Messenger coming to the Fountain, found an Eagle almost killed by a Serpent: for whiles from an high she beheld the Serpent, being more greedy of the prey for to feed her young, then wary to avoid danger, fell down upon her booty, which was too strong for her; for the Serpent received her adversary with fell force, power, and preparation to stifle her, and so indeed she had accomplished, had not by chance this thresher come unto them: for the Serpent had so ensnared and wrapped up the Eagle with her long body, that she was nearer ad pereundum quam ad perdendum, that is, to be killed, then to kill, or get a prey. The Man beholding the sight, with his sickle cut asunder the Serpent, and so delivered the Eagle: but how the Eagle requited the Man, shall be showed in the history of the Eagle.  
In the Mountains of Morfilium, there are great store of great Serpents, which are very dangerous, but there are also great white Eagles, which do eat and destroy them. Some say that the Vulture doth destroy Serpents, but herein I cannot be satisfied, for all Eagles do not hunt after this game, but only the lesser sort of them. Eagles when they build their nest to breed in, they seek out a certain 
P. Venetus. Aristotle. Philostratus.  stone called Aëtites, the virtue whereof keepeth Serpents from their young, and also make their eggs fruitful, so as it is a very rare thing for Eagles to have a rotten egg.  
All kinds of great Hawks, Bussards and Kites, are also enemies to Serpents, Snakes, and Adders, and the Kites will eat them, if they find them alive or dead, as I myself have often seen by experience. The Storks also do hunt after Serpents, wherefore in Thessaly, it is as unlawful to kill a Stork as 
Solinus.  to kill a Man; for they have many devises to catch Serpents, and all venomous Beasts, and thereof to eat without harming themselves: and not only eat themselves, but give thereof to their young ones, as Juvenal witnesseth:  
— Serpent ciconia pullos  
Nutrit, & inventa per devia rura lacerta.  
In English thus;  
The Stork her young ones, according to kind,  
In Serpents and Lizzards, do their meat find.  
Sometimetime they fight together irefully, and the Serpent strangleth the Stork by twyning about her neck; again, the Stork killeth the Serpent by pecking upon her head, and so sometimes they are both found dead together. As the Eagle hath the stone Aëtites, so hath the Stork Lychnites, to defend herself and her young ones from the rage of Serpents. There is (as Oppianus writeth in his Ixeuticis) this vulgar story in Italy. There was a certain Serpent, which came two years together to the nests of divers Storks, and destroyed their young ones, neither could all the Storks make sufficient force against her with all their might to save their brood. The third year the Serpent came again to attempt the like slaughter; but there among the Storks she found a certain strange Bird never seen before, being shorter than the Storks, and yet had a great long sharp bill, as sharp as the point of any sword. This Bird (as it seemeth) was brought thither by the Storks to guard their young ones, when the Parents were gone abroad to forage for them. Then, assoon as the young ones were hatched, out cometh the Serpent from his hole, and beginneth to assail the nests of the Storks, but the guardian Bird, (according to the trust committed to her) resisted the Serpent, and pecked at her mortally with her sharp beak. The Serpent to end his adversary, nimbly advanced himself upright, and endeavoured to reach the Bird, but the wary Bird soared so high above his reach, that the langrel Serpent could not catch him, and so they continued in fight, till at last the Bird killed the Serpent, after that the Serpent had once only fastened his venomed teeth upon the Bird, which afterward so wrought upon this Bird, that all her feathers did fly off from her back.  
But of all other Fowls enemies to Serpents, there is none greater or more deadly, than the Bird called Ibis, which the Egyptians do wonderfully honour; for when swarms of Serpents come into 
Philes. Marcedi. Simocratus. Diodorus. Zoroaster.  Egypt, out of the Arabian gulfs and fens, these Birds meet and destroy them: and there is such an admirable fear in Serpents of these Birds, that they do not only tremble, and fall senseless at their sight, but also at the sight of their feathers: they do harm to no other living thing, except Locusts and Caterpillars, wherefore they are worthily nourished, and called Inimicae & populatores Serpentum, enemies and destroyers of Serpents.  
All kind of Pullen, as Cocks and Hens, are likewise enemies to the brood of Serpents. And a good courageous Cock, (as Columella saith) is able to kill and resist a Serpent. For, (as Rondoletius saith) he hath found in the crop or craw of Pullen, young Serpents devoured by them. But from whence Albertus had his relation, that a Hen cannot be hurt that day by a Serpent wherein she layeth an Egg, I cannot tell, and therefore leave it to the Reader to believe or refuse.  
And it is also said, that the flesh of Hens applied to the bitings of Serpents, doth cure them, or 
Crescentius.  else cause a Hen to sit upon the wounded place; but if the Beast which is wounded, be a Cow with Calf, or any such other female with young, howsoever it fareth with the old one, surely the young ones shall perish.  
There is also another Bird, which for his combating with Serpents, is termed Ophiomachus, a fighter with Serpents. Although Gesner be of opinion, that Ophiomachus never signifieth a Bird. Of this 
Textor.  Bird the Septuagints make mention, Levit. 11. but many of the better learned, do interpret it for a Lizard, or a Locust, or an Ichneumon. The peacock also is a terror to Serpents, so as they will not abide within the hearing of his voice, for it is perpetual with all venomous beasts. And the Vulture, as we said before, is a terror unto them, insomuch as one of their feathers burned will by the savour of the smoke drive away the Serpent. And to conclude, the Swallows also are at variance with the Serpent's brood, for the Snake will creep up to the Swallows nest, and therein suddenly surprise the young, for the old ones will fly away chattering, and chirping in mournful sort, not being able to hinder or resist their chick-devouring foes. But at the last, when they see all their young ones dispatched, as if they could not endure to live for, sorrow, or else thinking it possible to fly into the snakes belly to fetch out again their devoured young ones, they fall down upon their enemy's jaws, doing what they can to make them devour and swallow them up also. And thus 
Oppianus.  much for the hatred betwixt fowls and Serpents: Wherein, although they kill the Serpent, either in their own defence, or else for raven and prey, yet may we admire the prudence of the most mighty Creator, who hath so disposed of his power, that he causeth the Fowls of Heaven to revenge Man's quarrel upon the Serpents of the earth, by whose subtlety Man was plucked from Heaven, and they made subject to corruption.  
In the next place, God hath also framed an opposition betwixt Serpents, and the Beasts of the earth and water, which live with Serpents in the same Element, that so they might be both annoyed at home and abroad. I will therefore begin with the Dog, who is a notable enemy to the Serpents, as I myself have seen many in England, for he will earnestly seek them out with nose and foot, both in waters, dunghills, and hedges, and when he hath found any one, he will suddenly snatch him into his mouth, biting him about the middle, and so holding it in equal poise, will sling and shake it about his ears very fast and violently, till he perceive it can stir no more, and then suddenly again setteth it fall out of his mouth to the earth; but if it begin to stir, he snatcheth it up again, and shaketh it about his ears as before, and so never giveth over till it appear dead: but they seldom kill them, only they astonish them, and so may a young child knock out their brains. Howbeit, when they fight in defence of their Masters, than they kill them, by biting them in pieces. And yet is it more safe for them, to astonish them, and leave them for dead, by shaking them about their ears, then by biting them in pieces, for that commonly then, while they share them a sunder, they are stung or bitten by the Serpent. And this I have seen often in mine own experience. But one of the greatest enemies of Serpents are Hearts, a timorous beast of all other, and yet greedy to combat with the Serpent, wherefore I will briefly describe this their war and hatred, out of Solinus, Aelianus, Plutarch, and Oppianus.  
The Hart will greedily follow out the path of the Serpent, and finding it lodged in his den or hole, by the virtue of his nose draweth it out of the Earth, and thereof some have derived Elaphos, a Hart, of Elaunein tous opheiss, that is, driving away of Serpents. And herein I think it not reason to follow the opinion of Aelianus, who entreating of Hearts drawing Serpents out of the earth, saith, that the Serpent is enticed and alured out of her hole, by the breath of the Hart, as by a Philtre or Cup of love; for seeing that there is so great an hostility, and antipathy in nature, betwixt their whole disposition, how can it come from any secret sympathy, that the Serpent (which is the subtlest of of all beasts) should be bewitched with the love of his enemy's breath? But if it be said that Serpents, which are by nature very cold, can easily be drawn forth by a warmer breath, as it were by the sweet beams of the hot Sun; how then falleth it not out, that when any other Beast breatheth upon their lodging, and into their dens, they are not removed? But let it be granted that the warmness of the Heart's breath, maketh him for sake his den, yet it cannot be ascribed to any secret in nature, as if there were a fire of love in the Heart's throat or bones, but only from the natural concomitant quality of heat, with expiration, respiration, and inspiration: and therefore I cannot but conclude, that there is not any possibility or probability in nature, that where the spirits, which take and make the breath, are at such variance, there the breath proceeding from the one adversary, should so inchant and beguile the other.  
But the true cause of this extraction of Serpents out of their lodgings, is, as I conjecture, not her warm breath that allureth, nor yet scorcheth and burneth her adversary; but that when the Hart hath found the den of the Serpent, by her violent attraction of the air out from the Serpent, she enforceth it for the safeguard of life to follow it out of the den. As when a vessel is broached, or vented, the Wine followeth the flying air; or as a Cupping-glass draweth blood out of a scarified place of the body: and so is a Serpent against her will, drawn to follow the breath of her destroyer. Oribasius and Gunterius do subscribe unto this opinion, and take it for most consonant to reason and truth, and therefore I will not follow it any further: for by the self same manner do the Sea-Rams draw the Seacalves out of their lodgings among the Rocks under the earth, for when they have found the Calf, they keep it from air, and prevent their refrigeration.  
When the Serpent seeth himself so drawn forth by his adversary, he being above measure incensed to rage, flieth away, and maketh his poison more noisome, violent and powerful, for which cause, there was wont to be a Proverbial caveat or warning: Cave ne incider is in Serpentem, quum extracta à latebr is anhelitu cervi effugerit, tum enim propter iracundiam vehementius ei venenum ust. Take heed lest you meet with a Serpent flying away from the Hart, after she is drawn out of her den by her breath, for then, by reason of her rage, her poison is more for cible. But I will proceed to the more strange and wonderful combat betwixt Serpents and Hearts. For when the Serpent perceiveth the unavoidable danger, and that she must needs fight for her life, she hisseth strongly, lifting up her head from the earth, even to the throat of the Hart, and thereat catcheth and gnasheth with her teeth; but on the other side, the valiant Hart, (if such a word may be given to a fearful Beast) as it were deriding his adversaries weak endeavours to harm, suffereth the Serpent to wind about his breast and belly, and to embrace both neck and legs with his long and weak body, that so he may have the more power upon it, for he teareth it into an hundred pieces.  
But the most strange combats are betwixt the Hearts and Serpents of Lybia, where hatred hath his deepest footing, for there the Serpents watch the Hart when he lieth down to sleep upon the ground, and being a multitude of them set upon him all together, fastening their poisonful teeth in every part of his skin, some on his neck and breasts, some on his sides and back, some on his legs, and some hanging upon his privy parts, biting him with mortal rage, to end and overthrow him. The poor Hart being thus oppressed with multitude, and assailed without any warning to the battle, in vain attempteth to run away, for their cold earthy bodies, winding tails, and pinching teeth, hinder his wont pace, and overcharge his strength: whereat being forced to quit himself in the best manner he can, enraged, with teeth, feet, and horns assaileth his enemies, whose spears and arrows of teeth and stings, stick so fast in his body; tearing them in pieces which he can touch with his teeth, beating others asunder where he can reach them with his horns, and trampling under his feet those which cleave to his lower parts: and yet such is the rage and dauntless courage, or rather hatred of these enemies, not willing to die alone, (but like Champions to end their lives upon and with their adversary) do still hold fast, and even when their bodies are beaten in pieces, their heads stick close, and hang sharp upon the Heart's skin, as though they would grow with him, and never fall off till he should also fall down dead. But the Hart feeling some ease, and having by the slaughter of their bodies delivered his feet from thraldom, by a divine natural instinct, flieth and runneth fast to some adjoining fountain, where he seeketh for Sea-crabs, whereof he maketh a medicine, that shaketh off their heads which cleave so fast unto him, and also cureth all their wounds and poison. This valiant courage is in Hearts against Serpents, never yielding, tiring, or giving over, and yet otherwise, are afraid of Hares and Coneys by nature.  
But what is the cause of this hostility betwixt Hearts and Serpents? Is it for meat, or for medicine and cure? Surely they would abhor to eat them, if it were not for health and natural medicine, for sometimes the pores of their body are dulled and shut up, sometimes the worms of their belly do ascend up into the roof of their mouths while they chew the cud, and there cleave fast; for remedy whereof, the Hart thus afflicted, runneth about to seek for Serpents, for the eating of a Serpent cureth this malady. Pliny saith, that when the Hart waxeth old, and perceiveth that his strength decayeth, hair changeth, and his body begins to be feeble, then for the renewing of his strength, he first devoureth a Serpent, and afterward runneth to some fountain of water, whereof when he hath drunk, he findeth a sensible alteration, both in horn, hair, and whole body, And this thing is also delivered by the Writer of the Gloss upon the 42. Psalms, which beginneth, Like as the Hart desireth the water springs, so longeth my soul after my GOD. But for the ending of this question, we must consider and remember, that there are two kinds of Hearts, one eateth Serpents, and feeling the poison to work, straightway by drinking casteth up the poison again, or else cureth himself by covering all his body over in water. The other kind only by nature killeth a Serpent, but after victory forbeareth to eat it, and returneth again to feed in the Mountains. And thus much for the discord betwixt Hearts and Serpents.  
In the next place, great is the variance betwixt Serpents, Dragons, and Elephants, whereof Pliny and Solinus write as followeth. When the Elephants called Serpent-killers, meet with the Dragons, they easily tread them in pieces, and overcome them, wherefore the Dragons and greater Serpents use subtlety in stead of might; for when they have found the path, and common way of an Elephant, they make such devises therein to entrap him, as a man would think they had the devise of men to help them, for with their tails they so ensnare the way, that when the beast cometh, they entangle his legs as it were in knots of ropes; now when the beast stoopeth down with his trunk to lose and untie them, one of them suddenly thrusteth his poisoned head into his trunk, whereby he is strangled. The other also (for there are ever many which lie in ambush) set upon his face, biting out his eyes, and some at his tender belly; some winding themselves about his throat, and all of them together, sting, by't, tear, vex, and hang upon him, until the poor beast, emptied of his blood, and swollen with poison in every part, fall down dead upon his adversaries, and so by his death kill them at his fall and overthrow, whom he could not overcome being alive. And whereas Elephants (for the most part) go together in flocks and troops, the subtle Serpents do let pass the foremost of every rank, and set only upon the hindermost, that so one of the Elephants may not help another; and these Serpents are said to be thirty yards long.  
Likewise, forasmuch as these Dragons know, that the Elephants come and feed upon the leaves of trees, their manner is to convey themselves into the trees, and lie hid among the boughs, covering 
Aelianus.  their foreparts with leaves, and letting their hinder parts hang down, like dead parts and members; and when the Elephant cometh to browse upon the tree-tops, then suddenly they leap into his face, and pull out his eyes, and because that revenge doth not satisfy her, thirsting only after death, she twineth her gable-long body about his neck, and so strangleth him.  
It is reported that the blood of Elephants is the coldest blood in the world, and that the Dragons in the scorching heat of Summer, cannot get any thing to cool them except this blood; for which cause they hide themselves in Rivers and Brooks, whither the Elephants come to drink, and when he putteth down his trunk they take hold thereof, and instantly in great numbers leap up into his ears, which only of all his upper parts are most naked and unarmed, out of which they suck his blood, never giving over their hold till he fall down dead, and so in the fall kill them which were the procurers of his death. So that his and their blood is mingled both together, whereof the Ancients made their Cinnabaris, which was the best thing in the World to represent blood in painting: Neither can any devise or art of man ever come near it; and beside, it hath in it a rare virtue against poison. And thus much for the enmity betwixt Serpents and Elephants.  
The Cat also by Albertus is said to be an enemy to Serpents, for he saith she will kill them, but not eat thereof; howbeit, in her kill of them, except she drink incontinently, she dyeth by poison. This relation of Albertus cannot agree with the Monks of Mesuen their relation about their Abby-cat. But it may be that Albertus speaketh of wilde-cats in the Woods and Mountains, who may in ravine for their prey kill a Serpent, which followeth with them the same common game.  
The Roes or Roe-bucks do also kill Serpents, and the Hedgehog is enemy unto them, for sometimes they meet both together in one hole, and then at the sight of the Serpent, the Hedgehog foldeth himself up round, so as nothing appeareth outwardly, save only his prickles and sharp bristles: the angry Serpent setteth upon him, and biteth him with all her force; the other again, straineth herself above measure, to annoy the Serpent's teeth, face, eyes, and whole body: and thus when they meet, they lie together afflicting one another, till one or both of them fall down dead in the place. For sometime the Serpent killeth the Hedgehog, and sometime the Hedgehog killeth the Serpent, so that many times she carrieth away the Serpent's flesh and skin upon her back.  
The Weasels also fight with Serpents with the like success; the cause is, for that one and other 
Aristotle. Perottus. Isidorus. Aelianus.  of them live upon juice, and so for their prey or booty, they fall together in mortal war. Herein the Weasel is too cunning for the Serpent, because, before she fighteth, she seeketh Rue, and by eating thereof quickly discomforteth her adversary. But some say, that she eateth Rue afterward, to the intent to avoid all the poison she contracted in the combat.  
The Lion also and the Serpent are at variance, for his ruffling mane is discouraged by the extolled head of the Serpent to his breast. And therefore as S. Ambrose saith, this is an admirable thing, that the Snake should run away from the Hart, the most fearful of all other beasts, and yet overcome the Lion, King of all the residue.  
The Ichneumon or Pharos Mouse is an enemy to Serpents and eateth them, and because he is too seeble to deal with a Snake alone, therefore when he hath found one, he goeth and calleth as many of his fellows as he can find, and so when they find themselves strong enough in company, they set upon their prey, and eat it together; for which cause when the Egyptians will signify weakness, 
Bellonius. Crus.  they paint an Ichneumon. The Peacock is also a professed terror and scourge to Snakes and Adders, and they will not endure near those places where they hear their voice. The Sorex and Swine, do also hate and abhor Serpents, and the little Sorex hath most advantage against them in the Wintertime, when they are at the weakest. To conclude, the Horse is wonderfully afraid of all kinds of Serpents if he see them, and will not go over, but rather leap over a dead Snake. And thus I will end the war betwixt Serpents and fourfooted beasts and Fowls.  
Now lest their curse should not be hard enough unto them, God hath also ordained one of them to destroy another, and therefore now it followeth to show in a word the mutual discord betwixt themselves. The Spider, (although a venomous creature) yet is it an enemy to the Serpent; for when she seeth a Serpent lie under her tree in the shadow, she weaveth or twisteth a 
Pliny.  thread down from her web upon the head of the Serpent, and suddenly biteth into his head a mortal wound, so that he can do nothing but only roll to and fro, being stricken with a Megrim, whereby he hath not so much power as to break the Spider's thread hanging over his head, until he be dead and overthrown. The Cockatrice is such an enemy to some kind of Serpents, that he killeth 
Erasmus.  them with his breath or hissing.  
The Lizard a kind of Serpent is most friendly to man, and very ireful against Serpents, to the uttermost of his power, whereof Erasmus (in his book of Friendship) telleth this story: I saw (saith he) on a day, a very great Lizard fight with a Serpent in the very mouth of a Cave, at the first sight whereof I marvailed at the matter, for the Serpent was not visible out of the earth: there was with me an Italian, who said, that surely the Lizard had some enemy within the Cave. After a little while the Lizard came unto us, and showed us his side all wounded, as it were craving help, for the Serpent had bitten him sore, for of green he made him appear red, and this Lizard did suffer himself to be touched of us. Thus saith Erasmus.  
Again, in the same place he saith, that when a Lizard saw a Serpent lie in wait to set upon a man being asleep, the Lizard ran to the man, and never ceased running upon the man's face, scratching his neck and face gently with his claws, until he had awaked the man, and so discovered to him his great danger. The Locust also fighteth with a Serpent, and killeth him when he lusteth, for he getteth hold with his teeth upon his lower chap, and so destroyeth him; but this is not to be understood of every kind of Locust, but only of one kind, which for this cause is called Ophiomachum genus.  
The Serpent is also an enemy to the Chamaeleon, for in the extremity of famine, she setteth 
Aelianus.  upon them, and except the Chamaeleon can cover herself from his rage, he hath no defence but death. Albertus calleth a certain Worm, Spoliator colubri, because (as he saith) it will take fast hold upon a Serpent's neck underneath his jaws, and never give over till he hath wearied and destroyed his adversary. The Tortoises are enemies to Serpents, and will fight with them, but before they enter combat, they arm themselves with wild Marjoram or Penniroyall.  
But there is not any thing in the world that fighteth more earnestly against Serpents than Sea-crabs and Crevices, for when the Sun is in Cancer, Serpents are naturally tormented with pains and fevers, and therefore if Swine be stung or bitten with Serpents, they cure themselves by eating of 
Thrafillus. Pliny. Aelianus.  Sea-crabs. There is a great water near Ephesus, at the one side whereof there is a Cave full of many noisome and ireful Serpents, whose bitings by often probation, have been very deadly both to men and beasts. These Serpents do often times endeavour to crawl over the pool; now on the other side, there are great store of Crabs, who when they see the Serpents come crawling or swimming, they instantly put out their crooked legs, and as it were with tongs or pinsers, reach at the sliding Serpent, wherewithal the Serpents are so deterred, that through their sight, and often remembrance of their unhappy success with them, they turn back again, and never dare any more adventure to the other side. Where we may see the most wise providence of the Creator, who hath set Sea-crabs the enemies; of Serpents; to guard both men and cattle, which are on the opposite side: for otherwise, the inhabitants would all perish, or else be driven away from their dwellings. To conclude, not only living Creatures; but also some kind of earth, and Plants are enemies to Serpents: And therefore most famous are Ebusus and Crect, as some say, although Bellonius say, that there are Scolopendraes' Vipers, and Slow-worms in Crect, yet he saith they are without venom: and there are very few in England and Scotland, but none at all in Ireland, neither will they live if they be brought in thither from any other Country. This antipathy with Serpents, proceedeth from living to dead and vegetable things, as trees, herbs, and plants, as may be seen by this discourse following.  
There is such virtue in the Ash-tree, that no Serpent will endure to come near either the morning or evening shadow of it, yea though very far distant from them, they do so deadly hate it. We set down nothing but that we have found true by experience: If a great fire be made, and the same fire encircled round with Ashen boughs, and a Serpent put betwixt the fire and the Ashen boughs, the Serpent will sooner run into the fire, then come near the Ashen boughs: Thus saith Pliny; Olaus Magnus saith, that those Northern Countries which have great store of Ash-trees, do want venomous beasts, of which opinion is also Pliny. Callimachus saith, there is a Tree growing in the land of Trachinia, called Smilo, to which if any Serpents do either come near or touch, they forthwith die. Democritus is of opinion, that any Serpent will die if you cast Oken-leaves upon 
Aelianus. Constantinus.  him. Pliny is of opinion, that Alcibiadum, which is a kind of wild bugloss, is of the same use and quality; and further, being chewed, if it be spit upon any Serpent, that it cannot possibly live. In time of those solemn Feasts which the Athenians dedicated to the Goddess Ceres, their women did use to lay and strew their beds, with the leaves of the Plant called Agnos, because Serpents could not endure it, and because they imagined it kept them chaste, whereupon they thought the name 
Aelianus.  was given it. The herb called Rosemary, is terrible to Serpents.  
The Egyptians do give it out, that Polydamna, the wife of Thorris their King, taking pity upon Helen, caused her to be set on shore in the Island of Pharus, and bestowed upon her an herb (whereof there was plenty) that was a great enemy to Serpents; whereof the Serpents having a feeling sense (as they say) and so readily known of them, they straightways got them to their surking holes in the earth: and Helen planted this herb, who coming to the knowledge thereof, she perceived that in his due time it bore a seed that was a great enemy to Serpents, and thereupon was called Helenium, as they that are skilful in Plants affirm; and it groweth plentifully in Pharus, 
Elecampane in English.  which is a little Isle against the mouth of Nilus, joined to Alexandria with a Bridge. Rue, (called of some Herb of grace) especially that which groweth in Lybia, is but a back friend to Serpents, for it is most dry, and therefore causing Serpents soon to faint and lose their courage, because (as S 〈…〉 catus affirmeth) it induceth a kind of heaviness or drunkenness in their head, with a vertiginy or giddiness, through the excess of his dryness, or immoderate siccity. Serpent's cannot endure the savour of Rue, and therefore a Weasel when she is to fight with any Serpent, eateth Rue, as a defensative against her enemy, as Aristotle, and Pliny his Interpreter are of opinion.  
The Countrypeople leaving their Vessels of Milk abroad in the open fields, do besmear them round about with Garlic, for fear lest some venomous Serpents should creep into them, but the smell of Garlic, as Erasmus saith, driveth them away. No Serpents were ever yet seen to touch the herb Trifolie, or Three-leaved grass, as Aedonnus would make us believe. And Cardan the Physician hath observed as much, that neither Serpents nor any thing that is venomous, will lodge, dwell, not lurk privily near unto Trifolie, because that it is their bane, as they are to other living Creatures: and therefore it is sown to very good purpose, and planted in very hot Countries, where there is most store of such venomous Creatures. Arnoldus Villanovanus saith, that the herb called Dracoutes killeth Serpents. And Florentinus affirmeth, that if you plant Wormwood, Mugwort, and Sothernwood about your dwelling, that no venomous Serpents will ever come near, or dare enterprise to invade the same. No Serpent is found in Vines when they flourish, bearing flowers or blossoms, for they abhor the smell, as Aristotle saith. Avicon an Arabian Physician, saith, that Capers do kill Worms in the guts, and likewise Serpents. If you make a round circle with the herb Betony, and therein include any Serpents, they will kill themselves in the place rather than strive to get away. Galbanum killeth Serpents only by touching, if Oil and the herb called Fennel-giant be mixed withal. There is alshrub called Therionarca, having a flower like a Rose, which maketh Serpents heavy, dull, and drowsy, and so killeth them, as Pliny affirmeth.  
Albertus and Kyranides affirm, that there is a certain Tree in Asia, called Hyperdiocis, which soundeth as much as Against the right hand, with whose sweet fruit Doves are delighted; but there are Serpents which are sore enemies to the Doves: so lying in wait for them, and not being able to abide the smell & shadow of the tree, the Doves notwithstanding very safely do there in the tree seek their refuge, and find food wherewith to sustain themselves. Rasis (who practised Physic one hundred years) affirmeth, that if any man do melt Sal Almoniack, in his mouth, and then spit it into a Serpent's mouth, that he will die of it.   

Of the Medicines made and taken on't of SERPENTS.  
IT is manifest, that if any man be wounded of a Serpent, though the wound seem incurable, that 
Remedies to be had and taken from Serpents.  the bowels or inward parts of the same Serpent, being applied to the wound, will cure the same; and those that have eaten the liver of a boiled Viper at any time, shall never after be wounded of any Serpent. Neither is a Snake venomous, unless at some times of the Moon, when she is throughly moved or angered. And a live Snake or Serpent being caught, if the bitten place be bathed, soaked, or washed with the Snake being bruised in any water, it is of notable effect. Besides, they are thought to be very sovereign against many infirmities, and therefore (as Pliny saith) they are dedicated to Aesculapius.  
Avicen saith, that if any be troubled with the Leprosy, he is to be cured by taking a black Serpent, 〈…〉 being excoriated, he must be buried so long till there breed Worms of him, and then he is to be taken forth of the earth and dried, and so to be given to the leprous person for three days together, the quantity of one dram at every time, with syrup of honey. Pliny, and with him agreeth Cornelius Celsus, affirmeth, that if any one do eat the middle part of Snakes or Serpents, casting away the heads and tails, they cure Strumes, which we in English call the Kings-evil. There is a disease called Ecephantia, or Elephantiasis, which is a kind of Lepry proceeding of melancholy, choler, and phlegm, exceedingly adust, and maketh the skin rough, of colour like an Elephant, with black wannish spots, and dry parched scales and scurf: This disease (I say) so grievous, and Strumes, are exceedingly holpen by eating often of Vipers and Serpents, as John Taganet in his first Book Institut. Chirurg. hath assured us.  
Pliny saith, that if you take out the right eye of a Serpent, and so bind it about any part of you, that it is of great force against the watering or dropping of the eyes, by means of a rheum issuing out thereat, if the Serpent be again let go alive. And so he saith, that a Serpents or Snakes heart, if either it be bitten or tied to any part of you, that it is a present remedy for the toothache: and he addeth further, that if any man do taste of the Snakes heart, that he shall never after be hurt of any Serpent.  
Paulus Venetus in his second Book, Chap. 40. writeth, how that in the Province of Caraiam, there be Serpents of exceeding greatness, which being killed, the inhabitants of the Country do pull out their gall, which they use to prise at a very high rate when they sell any of it, for it is very medicinal; so that they which are bit of a mad Dog, if they take inwardly in any drink but the quantity of a penny weight of this gall, they are presently cured. And if a woman be in her travail of childbirth, if she taste never so little of this gall, the birth will be the more speedy. So if any be troubled either with the Pyles, or Hemorhoids in the fundament, if that the place be anointed with this gall, after a few days he is set free from his disease. Hypocrates giveth the seed of Serpents as a remedy against the suffocation of the belly.  
Nicholaus Myrepsus prescribeth this medicine against strains and hardnesses. Take a dead Serpent and put him into a new pot, luting it very well with Gypsum, then set it in a furnace that it may be burnt, after that, commix the ashes of a Serpent with an equal portion of the seeds of Fenugreek, so being wrought up with Attic Honey, and throughly digested, anoint the place affected. And with him agreeth Pliny, who expressly affirmeth, that the ashes of Snakes and Serpents, being anointed upon Strumes, either with Oil or Wax, is a singular medicine. And likewise to drink the ashes of a Serpent that is burnt to powder in a new earthen pot, is very good: but it will be the more effectual, if the Serpents be killed between two tracks or furrows that are made with Cart-wheels. The ashes of a Serpent burnt with salt in a pot, being put with Oil of Roses into the contrary ear, helpeth the toothache.  
An unguent against the Morphue, prescribed by Olaus Magnus. Take of the ashes of a Serpent burnt in a new pot, and well covered, two ounces, Lytharge, Galbanum, Ammoniacum, and Opoponax, dissolved in Vinegar, three ounces, boil them until the Vinegar be consumed, then strain them, putting to them of Turpentine three ounces, Frankincense, Mastic, and Sarcocolla three ounces, Saffron two ounces, working them with a Spathuler till they be cold. The powder of a burnt Serpent, is likewise good against Fistulaes'. The fat of a Snake or Serpent mixed with Oil; is good against Strumes, as Pliny saith. The fat of Snakes mixed with Verdegrease, healeth the parts about the eyes that have any rupture. To which agreeth the Poet, when he saith:  
Anguibus ●reptos adipes aerugine misce,  
Hi poterant ruptas oculorum jungere parts.  
Which may be thus Englished;  
The sat of Snakes mingled with Iron rust,  
The parts of eyes doth mend, which erst were burst.  
It is certain that barrenness cometh by means of that grievous torment and pain in childbirth; and yet Olympias of Thebes is of opinion, that this is remedied with a Bull's gall, the fat of Serpents, and Verdigrease, with some Honey added to them, the place being therewith anointed before the coming together of both parts. When a Woman is not able to conceive by means of weakness in the retentive virtue, than there is no doubt, but there must needs grow some membrane in the bellies entrance, for which it is not amiss to make a Pessary of the fat of a Serpent, Verdigrease, and the fat of a Bull mixed together, etc. and to be applied, Hypocrates in lib. de Sterilibus.  
Gesner had a friend who signified to him by his Letters, that the fat of a Serpent was sent to him from those sulphureous baths which were near unto Cameriacum, and was sold at a very dear rate, namely, twelve pounds for every ounce, and sometimes dearer. They use to mix it with the emplaster of John de Vigo, (that famous Chirurgeon) for all hardnesses, and other privy and unseen (though not unfelt) torments proceeding of the Spanish pox. They use it yet further, against leprous swellings and pimples, and to smooth and thin the skin. Matthiolus saith, that the fat of a black Serpent, is mixed to good purpose with those Ointments that are prepared against the French or Spanish pox. And Pliny mixeth their fat with other convenient medicines, to cause hair to grow again. The suffmigation of an old Serpent, helpeth the monthly course. Michael Aloisius saith, that Oil of Serpents decocted with the flowers of Cowslips, (ever remembering to gather and take that which swimmeth at the top) is singular to anoint podagrical persons therewith.  
Now followeth the preparing of Serpents: Take a Mountain Serpent, that ha 〈…〉 black back, and a white belly, and cut off his tail, even hard to the place where he sendeth forth his excrements, and take away his head with the breadth of four fingers; then take the residue and squeeze out the blood into some vessel, keeping it in a glass carefully, then flay him as you do an Eel, beginning from the upper and grosser part, and hang the skin upon a stick and dry it, then divide it in the middle, and reserve all diligently. You must wash the flesh and put it in a pot, boiling it in two parts of Wine, and being well and throughly boiled, you must season the broth with good Spices, and Aromatical and Cordial powders, and so eat it. But if you have a mind to roast it, it must be so roasted, as it may not be burnt, and yet that it may be brought into powder, and the powder thereof must be eaten together with other meat, because of the loathing, and dreadful name, and conceit of a Serpent: for being thus burned, it preserveth a Man from all fear of any future Lepry, and expelleth that which is present. It keepeth youth, causing a good colour above all other Medicines in the world; it cleareth the eyesight, guardeth surely from grey hairs, and keepeth from the Falling-sickness. It purgeth the head from all infirmity, and being eaten (as before is said) it expelleth scabbiness, and the like infirmities with a great number of other diseases. But yet such a kind of Serpent as before we have described, and not any other, being also eaten, freeth one from deafness.  
You may also finely mince the heads and tails of Serpents, and feed therewith Chickens or Geese, being mingled with crumbs of Bread or Oates, and these Geese or Chickens being eaten, they help all to take away the Leprosy, and other foulness in Man's body. If you take the dried skin, and lay it upon the tooth on the inner side, it will mitigate the pain thereof, specially if it proceed from any hot cause. In like sort, the same skin washed with spittle, and with a little piece of the tail laid upon any Impostume, or Noli me tangere, it will tame and master the pain, causing it to putrefy more easily and gently, and scarcely leaving behind any cicatrice or scar. And if a Woman being in extremity of pain in Childbirth, do but tie or bind a piece of it on her belly, it will cause the birth immediately to come away. So the skin being boiled and eaten, performeth the same effects that the Serpent doth.  
The blood of a Serpent is more precious than Balsamum, and if you anoint your lips with a little of it, they will look passing red: and if the face be anointed therewith, it will receive no spot or fleck, but causeth to have an orient or beautiful hue. It represseth all scabbiness of the body, stinking in the teeth and gums, if they be therewith anointed. The far of a Serpent, speedily helpeth all redness, spots, and other infirmities of the eyes, and being anointed upon the eyelids, it cleareth the eyes exceedingly. Item, put them into a glassed Pot, and fill the same with Butter in the Month of May, than lute it with well with Paste, (that is, Meal well kneaded) so that nothing may evaporate, than set the Pot on the fire, and let it boil well-nigh half a day; after this is done, strain the butter through a cloth, and the remainder beat in a mortar, and strain it again, and mix them together; then put them into water to cool, and so reserve it in silver or golden boxes, that which is not evaporated, for the older, the better it is, and so much the better it will be, if you can keep it forty years. Let the sick Patient, who is tooubled either with the Gout, or the Palsy, but anoint himself often against the fire with this unguent, and without doubt he shall he freed, especially if it be the Gout. All these prescriptions, were taken from the writings of a certain nameless Author.  
Hypocrates saith, that a Hart or Stag having eaten any Serpents, the worms in their guts are thereby expelled. And Absyrtus hath the same words, that Hearts by eating of a Serpent, do kill and expel worms from their guts. Hierocles, to a certain medicine which he prepared for the Strangulion in a Horse, mingled the dung of a Lizard, and Steer herpetuou, (that is, as I interpret it) the fat of a Serpent, the blood of a Dove, etc. Laurence Rusius saith, that it is good to give the flesh and decoction of Serpents to mad, biting; and striking Horses. And that the fat of a Serpent, etc. doth cure the puffing or swellings that arise in Horses backs, which come by means of any compression, or close fitting and thrusting down.  
Item, The unguent that droppeth from a Serpent, whilst he is roasted on a spit, is highly commended for Fistulaes' that are in Horses hoofs. Galen and Rasius do counsel us to cut in pieces a Snake or Serpent, and to lay the fat thereof upon a stick, and to anoint the outward parts of the hoof of any Horse. Horseleeches, live Mice, the green Lizard being burned, if they be given to a Hawk in her meat, they do cause a speedy mutation of her feathers or wings; and the same effect have little River-fish, finely beaten or stamped, if they be cast upon any meat.  
Item, the Serpent that is speckled, and of divers and sundry colours, of all others hath the least poison; and in the Germane tongue it is called Huf, (peradventure it is that which we call a Snake) if (I say) you take this Serpent, and boil it with Wheat, and give the same Wheat to a Hen to feed upon, being mingled amongst her meat and drink with the venom of a Serpent; a Hawk being fed with the flesh of such a Hen, forthwith casteth her sick feathers, and is freed from any other disease, if she have any at all, as Albertus saith.  
The old skin of an Adder or Snake, that he casts off in the Spring time, if it be rubbed upon the eyes, cleareth the sight, as Pliny saith. And Galen biddeth us, if any be troubled with bloodshotten eyes, to take the old cast skin of Serpents, & being beaten with Sea water, to anoint them therewithal. And Cardan saith, that the cast skin of a Snake, if the eyes be rubbed therewith every morning, that they will never be very dim of sight, nor yet ever have any pin or web in them, Amongst compositions that are made for the eyes, they use to mix the cast skin of Snakes, as Diocles affirmeth; adding further, that the old age, or cast skin of a Snake being boiled in Wine, is an excellent help for pain in the ears, if a little thereof be dropped into them. Boyl the cast skin of a Snake with tops of Poppy, and drop a little thereof into the ears, if any be troubled with spain thereof, and this is an excellent remedy, as Galen in his third Book, De Composit. medicam. s●c. loca, hath taught us, having himself learned the same from Archigenes. The cast skin of Serpents being burned in a pot, or on a hot burning tyle-shard, if it be mingled with Oil of Roses, and so dropped into the ears, is proved to be very effectual against all sores, and sicknesses of the ears; but especially against the stinking favour of them: or if they be purulent or full of matter, then to be mixed with with Vinegar. Some use to mingle Bulls gall therewith, and the juice of the flesh of Tortoises being boiled.  
Marcellus saith, that if you take the gall of a Calf, with a like quantity of Vinegar, and mix them with the cast skin of a Serpent, if then you dip a little Wool into this medicine, and put it into the ear, that it helpeth very much, especially if with a sponge being soaked in warm-water, you first foment the ear. Diosoroides and Galen do affirm, that the cast skin of a Serpent, if it be boiled in Wine, doth cure the toothache, if the pained place be washed therewith. But yet, in intolerable pain 〈…〉 the teeth, this is proved more singular. Take the cast skin of a Serpent and burn it, then temper it with Oil, till it come to the thickness or consistence of hard Honey, and cover the tooth (being first scoured and cleansed therewith, anointing all the near places to the same, and put some of it into the hollowness of the tooth. And as Archigenes saith, if you lay the cast skin of a Snake unto the teeth, not being burnt, they will all fall out. It cureth likewise the lousy evil called Phihiriasis. And Galen prescribeth this cast skin of Snakes or Serpents, for a remedy against the Colic, if it be put into a brass pot with some Oil, and so burnt to powder, if then it be dissolved in Oil, and the place therewith anointed, it is of great virtue. And if it be boiled in a Tin vessel with some Oil of Roses, it remedieth the Bloudy-flix, and such as be troubled with Tenesmus, which is, a great desire in going to stool, and yet can do nothing.  
Arnoldus de Villa nova, in his Breviary saith, that if you take the cast skin of a Serpent, Opopanax, Myrrh, Galbanum, Castoreum, yellow Sulphur, Madder, Pigeons or Hawks dung, and incorporate them with the gall of a Cow, they being first pulverised, and the fume thereof received through a tunnel at the lower parts, it bringeth forth either the dead or living birth. Cardan lib. de Subtle. saith, that the cast skin of a Serpent burned in the full of the Moon, and entering into the first degree of Aries; if the ashes thereof be sprinkled on the head, that thereby terrible and fearful dreams will follow. And if the face be anointed or washed therewith, being first laid in water, that it will cause one to look very fearfully and horribly: and if it be held under the tongue, it will make one very wise and eloquent: and if it be kept under the sols of the feet, it maketh one very gracious among Princes, Magistrates and Great men. And another saith, that this cast off skin being pulverised when the Moon is in her increase, and in the first degree of Aries, if the powder thereof be set on the table, in a wooden or metalline dish; if any poison be therein, it will be dispersed and do no hurt, and yet the powder will remain safe and whole: and if given to a Leprous person, his disease will spread no further. And if you put a little of this powder into any wound, it will cure it within three days. I have seen (saith Galen) Goats that have eaten of the boughs and leaves of Tamarisk, and I have found them without a Spleen: also I have seen other Goats that have licked up Serpents after they had cast their skin; and I have proved, that after that, they have grown very white, and to have kept their young years a great while; so that it was long before they waxed old.   

Of the way to drive away Serpents. Of their poison and bitings.  

A certain and sure way to cure those who either have been poisoned, envenomed, or bitten by them.  
TO expel and drive far away any venomous Creatures, we use to make fumigations of the 
Suffumigations to expel Serpents.  root of Lilies, Hartshorn, and the horns and hoofs of such beasts as be cloven footed: likewise of Bay-leaves and berries, Calamint, Water-cresses, and the ashes of the Pinetree. The leaves of Vitex, Bitumen, Castoreum, Melanthium, Goats-horns, Cardamomum, Galbanum, Propolis, which may be called Bee glue, the herb called Horstrange, Panax, Opopanax, Fleabane, the shave or seraping of the Cypress or Cedar tree being steeped in Oil, the Jet-stone, Sagap●num, the herb called Poley, Fern, and all other things that have a strong or vehement ill savour, being cast on the coals for a fumigation, do with their vapour chase away venomous beasts. For whereas all venomous Creatures have the passages or pores of their bodies very strait and narrow, they are very easily filled and stuffed, and are quickly stopped and suffocated by such like scents and smells.  
Aetius in his thirteenth Book setteth down an excellent fume after this manner. Take of Galbenum, of Sandracha, Butter, and of Goats-fat, of every one alike much, make them into Pills, and use them for a fumigation. Nicander in Theriacis setteth down some for the same intentions, in these Verses.  
Cervinique gravi cornu nidore fugabis:  
Et sic cum accendens Gagatae quandoque lapillum,  
Quem consumentis non exedit impetus ignis:  
Multifidam filicem crepitantibus injice flammis,  
Aut imas viridis libanotidos accipe fibras,  
Tantundemque acris nasturci: his junge duobus  
Aequali capreae jam jactum pondere cornu,  
Aut exiccantem nares cerebrumque nigelam,  
Interdum Sulphur, foedum quandoque B●●●men,  
Vt sumpta aequali pendantur singula parte.  
Praeterea graveolens candentibus indita prunis  
Galbana, & ignitum faciens urtica dolorem,  
Dentatisque cedrum maxillis sectile lignum,  
Omnibus invisum Serpentibus eflat odorem.  
In English thus;  
By Hart-horn fume do Serpents slide away  
When stone Gagates burning's put thereto:  
Which heat of fire doth not clean destroy:  
Then int' those flames cast many-leaved Fern also.  
Of green hogs-fennel, take the lowest branches,  
Of Nosewort sharp, so much: then to them join  
A like proportion of Roes horn in weight and kantches,  
Or else Nigella, drying nose and brain,  
Or Brimstone, called filthy Sulphur,  
So all be equal in weight and parts to cure.  
Besides, Galbanum rank, laid on burning coals,  
Or nettles, which do cause 〈…〉 ry pain,  
And Cedar cut, all burned 'bout Serpent's holes,  
Them overcome, and make them fly amain.  
The breath or vapour that issueth from Serpents is so pestilent, that it killeth all young chickens, as Columella saith; and for preventing of this mischief, it is good to burn Hartshorn, women's hair, or Galbanum.  
Vis & mirificos cautus perdiscere odores,  
Accensis quibus arcetur teterrima Serpens,  
Aut Styracem uras, aut atri vulturis alum,  
Vel Nepetam aut frondem rigidae stirpemque myricae.  
In English thus;  
If thou wouldst learn what cdours for thy skill  
Were best to scare the Serpent fierce away,  
Burn Styrax, or black Vultures winged quill,  
Or Neppe, green leaves, or stock of Tamarisk assay.  
And Pliny and Sextus agreeing with him, do say; that if you burn the feathers of a Vulture, all Serpents will quickly avoid the strong sent thereof. There is a certain River in the Countries of Media and Paeonia, (as Aristotle testifieth) wherein there is a stone found, with whose fume Serpents are chased away: whose property is such, that if any man cast water on it, it will burn, and burning, if with any Fan you go about to make it to flame, it is straightway quenched; and thus being extinguished, it sendeth forth a savour stronger than any Brimstone. And to this subscribeth Nicander in these words.  
Veltu Threicium flamma succende lapillum,  
Quilicet irriguis mersus tamen ardet in undis,  
Expressaque statim resting vitur unctus oliva,  
Hanc quem fluctisoni mittant de littore P 〈…〉 i,  
Qui, rudevulgus, ibi vescentes carne magistri  
Pascendi pecoris sua post armenta sequuntur.  
In English thus;  
Or take the Thracian stone, which set on fire  
Will burn in water, yet quenched is with Oil.  
This cast from Pontus' shore, Herdsmen desire,  
The better to feed their flocks, and Serpent's foil.  
The powder of a Cedar tree, putteth to flight venomous Serpents, as Virgil in the third of his Georgics witnesseth.  
Disce & odoratum stabulis accendere Cedrum,  
Galbaneoque agitare graves nidore chelydros.  
Which may be Englished thus;  
Learn how of Cedar, fire in thy folds to make,  
And with Galbanums savour, put to flight the Snake.  
Things that are strewed or said under us, both in our houses and in highways or beds, will likewise 
Of such things as are laid under us, that will expel Serpents.  defend and keep us from venomous creatures: as for example; Southernwood, Dittander, Flea-bane, Calamint, Gentian, Hastula regia, Sage, Nightshade, S. John's wort, called of some Fuga daemonum; Margerum, Origan, wild Rue, wild Thyme, Bay-leaves, the shave or tops of the Cypress or Cedar-tree, Cardamomum, Penyroyal, Wormwood, Mugwort, Lysimachia, called in English Loose-strife, and Rosemary. And if we cannot lie upon such a bed;  
Tunc juxta virides sinuosi vorticis alveos,  
Amnicolam nepetam per ●besas collige ripas.  
Aut tibi costa salix, pulchro quae flore renidet,  
Praebeat, instrata securum fronde grabatum.  
Sic quoque montanum polium, cujus grave spirans  
Horret odor, nomenque suum qua debet echidnae  
Herba, & ab Euxina quae fertur origanus urbe,  
Quaecunque illarum decerpitur obvia, prodest.  
Quin etiam multo per aprica cacumina flore  
Ridens abrotonus, pecorique ingrata petitum  
Pabula serpyllum, molli quod pascitur horto.  
Praestat item exiguam circumlustrare conyzam,  
Vrticeasque comas, & spinosas anagyros:  
Sic & punicea sectis ex arbore ramis,  
Regalisque amplis licet hastae frondibus uti.  
Accipe item innocuo medicantem frigore strumum,  
Atque invisa pigris Scyra prima aestate bubulcis. Nicander.  
In English thus;  
Then by the winding banks of crooked streams  
The Water-nep take up, which underfoot is tread,  
Or the chaste Osier, whose fair flower hath beams  
And leaves, secure from Serpents make thy bed.  
The Mountain Poley, whose strong smelling breath  
The snakes abhor, & that which doth the hydra name,  
The Origan which cometh from Euxinus' earth,  
Doprofit all 'gainst Serpent, if you bear the same.  
The smiling Southernwood, which groweth on tops of hills,  
Wild Marjoram, to beasts abhorred food,  
Conyza strewed, the haunt of Serpents spills,  
The Nettle-crops, thorny Anagres stay their mood,  
So do Pomegranate branches cut from tree;  
And the broad leaves of Kingly Hasta use,  
Strume, bealing strumes in harmless cold I see,  
And Scyra, which in Summer Neatheards do refuse.  
In like sort, to sprinkle the place with water, where in Sal Ammoniaoum is dissolved, driveth away Serpents, as Avicen affirmeth.  
If any one anoint himself either with Dears-sewet, the fat of Elephants or Lions, Serpents will shun 
Of Unguents and things born about us, from which Serpents will run away.  that person: and there be some, (as Pliny saith) that for fear of Serpents, do anoint their bodies with the seeds of Juniper. The juice of the black Vine extracted from the root, and anointed on the body, performeth the like. For preservation from Serpents, Nicander compoundeth this ointment. Take two Vipers about the end of Spring time, Deer-sewet thirty drams, Vngenti rosati thirty six drams, crude Oil of Olives as much, commix them with nine ounces of Wax, boil the Serpents till the flesh fall from the bones, which you must cast away because they are venomous.  
They that will yet be more assured, let them anoint their bodies with a thin cerate, made of Wax, Oil of Roses, a little Galbanum, some powder of Hartshorn, or else Cummin-seed of Aethiopia, etc. Aetius. If a man carry about him the tooth of a Stag, or those small bones which are found in his heart, he shall be secured from Serpents. If any one do bear about him wild Bugloss, or the root of the wild Carot, he cannot be wounded of any Serpents, Grevinus is of the mind, that the Jet-stone, beside other manifest qualities, hath yet this as peculiar to itself, that he which carrieth it about with him, need neither to fear Serpents, nor any other poisons.  
Now for venomous beasts, which are found in any houses, the best way is to pour scalding water into their dens and lurking holes. And if any man (constrained by necessity) can find no other place to sleep, but such a one as where Salamanders, the Spiders called Phalangia, or the like Serpents do abound, it is good to stop the holes and corners with Garlic beaten with water, or some of those herbs which before we have spoken of. But yet men now adays hold it the safest course, to pour unquenched Lime sprinkled with water into their dens and secret corners.  
As they that are bitten by a mad Dog, so all such persons be wounded by venomous creatures, are in exceeding great danger, unless at the first they receive speedy help and succour; The safest way therefore to cure the poison, is by attractives, which draw from the more inward parts to the surface, and not to make too much posthaste in closing up the wound. But if any one hath swallowed down, and taken inwar 〈…〉 any poison, the best way is (as Dioscorides writeth) to vomit often; but if any be wounded by biting, than it is best to use scarification, and to fasten Cupping-glasses upon the place affected, to draw out the poison. Some use to suck the venom out, and others to cut off and dismember the part. And this is to be observed, that if any one will undertake to suck out the renom, the party that attempteth it must not be fasting; and besides, he must wash his mouth with some Wine, and after that, holding a little Oil in his mouth, to suck the part●, and to spit it presently forth. And before Cupping-glasses be applied, the part must first be fomented with a Sponge, then scarified deeply, that the venomous matter may the more speedily be drawn out from the more inward parts; and yet cutting off the flesh round in a compass, doth more good than any scarification.  
But if the place will admit no section or incision, than cupping-glasses, with deep scarification, with much flame, must needs be used: for by attraction of the blood, and other humours with windiness, the poison itself must of necessity follow. And Aetius in his 13. Book and tenth Chapter, counselleth that the sick person be kept from sleep, and so sit still, until he find some ceasing or releasing from his pain. Besides, the member which is envenomed, aught to be be bound round about, that the poison may not too easily convey itself, and penetrate into the more noble and principal parts, as the heart, liver, or brain. And in this manner having applied your Ligature, you must by the advice of Fumanellus, set on your Cupping-glasses, and they being removed, apply the herb Calamint upon the place, and to give the patient some of the root of Mugwort in powder, or the best Treacle, and such Cordials as do corroborate the heart; and for this intent, Bugloss, Borage, Balm, and any of their flowers are much commended.  
A Dove or Pigeon being divided in the midst, and applied hot to the place affected, attracteth poison to itself, and healeth. And the same effect and virtue have other living creatures, as namely, Hens and Chickens, young Kids, Lambs and Pigs, if they be set to in the beginning, immediately after the Cupping-glasses be removed, for being as yet hot and warm, they draw out the poison, and mitigate pain. But if neither any one for love or money can be found, that will or dare suck out the venom, and that no Cupping-glass can be provided, than it is best that the patient do sup of Mutton, Veal, or Goose broth, and to provoke vomiting. Yet they that will more effectually and speedily give help, use to kill a Goat, and taking out the entrails, with the warm dung therein found, forthwith bind unto the place.  
The learned Physician Matthiolus, in his Comment upon Dioscorides, saith; that to avoid the danger that cometh by sucking out the venom, men now adays use to apply the fundament of some Cock or Hen, or other Birds after the feathers are pulled off, to the wounded place, and the first dying, to apply another in the same order, and so another and another, until the whole venomous matter be clean driven away: whereof one may be certainly assured, if the last Hen or Bird so applied, do not die. Avicen the Arabian saith, that the Physicians of Egypt, (in which Countreey there be infinite store of venomous Beasts) do hasten to burn the part with fire, as the safest and surest remedy, when any one is this way endangered: For fire not only expelleth poisons, but many other grievances. But the way how they used to burn with fire, was divers in these cases: For sometimes they used to sear the place with a hot Iron, and other while with a cord or match being fired, and sometimes scalding Oil, and many other devises they had with burning medicaments, to finish this cure, as saith Hieron. Mercurialis in his first book De Morb. Venenatis writeth, and John Tagault, Institut. Chirurg. lib. 2. saith, that the wound must first be seared with a hot Iron (if the place can endure it) or else some caustick and vehement corroding medicine must be used: for all such wounds are for the most part deadly, and do bring present death, if speedy remedy be not given: and therefore, according to Hypocrates counsel, to extreme griefs, extreme remedies must be applied; so that sometimes the safest way is to take or cut off that member, which hath either been bitten or wounded.  
Neither am I ignorant (saith Dioscorides) what the Egyptians do in these cases: For when they reap their Corn in Harvest time, they have ready at hand prepared, a pot with pitch in it, and a string or band hanging at it; for at that time of the year they are most afraid of Serpents, which then chiefly do hide themselves in dark holes, and caves of the earth, and under thick clots and turffs, for Egypt aboundeth with such venomous and poysonful creatures. When as therefore they have wounded either the foot or any other part, they that are present, do put the string into the pot of pitch, and binding the place, they fall to cutting it with some instrument round in compass as the string is tied, after this done, they pour in of the pitch a sufficient quantity, then untying and losing the band, they lastly anoint it with Garlic and Onions.  
A certain Countryman being bitten of a Serpent, perceived by and by his foot to swell, and by little and little the force of the poison to swell up higher, and nearer to the heart, the Castle of life: who being taught and instructed of an old woman, to bury his foot under the earth, and to cut a a Hen into two parts to apply to the wound, and to the Hen she wished him to lay a live Frog, who continually sucking the blood from the Hen's flesh, might by this means at length attract and draw all the poison into itself. So when he had held his foot a whole night covered and buried under the earth, and finding no abatement, but rather an increase of his tormenting pain; at length by the advice and direction of a certain Noble Matron, he drank a good draught of Theriaca and Hony tempered in Ale, and so after a few hours fell on a great and continual vomiting, by which means he was perfectly freed from the pains of the upper parts of his body, his fe 〈…〉 notwithstanding continuing in their former swelling: which was also taken clean away, only by drinking the milk of a black Goat, so much in quantity at a time as one Eggshell would contain, his foot in the mean space being held or plunged in a sufficient quantity of the same milk. From which there issued and ran a foul stinking glutinous and snivelly matter, and this he was admonished to do by a certain Priest. But yet afterwards by chance, washing himself in a hot sunny day in a certain River, and sitting upon the bank, his feet hanging down into the water, and he falling fast asleep, (he knew not well how long time he so continued) at length awaking, he plainly perceived the water that was near, on all sides to be filthy, stained and polluted with much stinking matter, and as it were dreggy, refuse and feculency, and from that time forwards, he remained well and lusty, and as sound as a Bell.  
Another time a Maid being bitten of a Serpent, laid presently upon the wound some fresh Cheese made of the milk of a white Goat, and pouring or sprinkling her foot with the milk of the same Goat, as a defensative for that part, was by this means restored to her former health, as a certain learned man testified in his Letters written to Gesner.  
Vegetius affirmeth, that if any living creature be bitten and wounded of venomous Beasts, the place which is hurt, must first of all be suffumigated with Hen's Eggeshels burnt, which first ought to be infused in Vinegar, with a little Hartshorn, or Galbanum. After fomentation, the place must be scarified, and the blood must be let out, or else the place must be seared with a hot Iron, so far as the venom stretcheth. And this care must be had, that the Cauter be never applied and laid either above the joints, or sinewy parts at any time, for the sinews or joints being seared and burnt, there must of necessity a continual weakness and debility follow. Therefore great diligence must be used, that neither a little above, nor a little beneath the nerves and joints, we lay any Cauterizing medicine, yea, although necessity biddeth us. But it is also requisite that every one thus wounded, do gently and easily provoke sweeting with warm clothes cast upon him, and afterwards to walk up and down, and to take Barley-meal in his meat, with some leaves of the Ash-tree, and the white Vine added to it. And to the wound it is good to apply Attic Honey, or Cummin heated and parched, and so mixed with old Wine. Some use to mix new Hog's dung and Attic Honey tempered together with Wine, and so being warmed, to apply it as a Cataplasm, adding to it some urine of a Man.  
I have said before, that young Chickens being dissected or cut in pieces when they are warm, aught to be laid to the stinged part: and some there be that yield this reason why they should be good for this purpose, because (say they) there is a natural antipathy betwixt them, and venomous creatures. But this reason is reasonless, and I think rather, that Hens or young Birds, being of a very hot nature and complexion, do easily concoct and digest notablepoyson, and their stomaches do consume most dry and hard seeds, which the strongest man living cannot do; which may easily also be proved by this argument, that many times by their ravening, they swallow down sand and little stones, which they do easily dissolve, and their crops very soon discharge, without any offence to them at all. And therefore the spirits of an envenomed person, being helped and refreshed with the lively and strong natural heat of these sowls thus applied, and receiving and acquiring strength from the part wounded, and so hastily leaping out as it were, and quickly sparkling forth, they do expel, shut and draw out the poison.  
Now, after we have described the general method of curing this mischievous evil, we will now descend to particular remedies, observing ever this rule and order, that first I will speak of such means as are topical, or such as are outwardly applied; and next of such as be taken inwardly, and in both of them I will first describe compound, before I speak of simple medicaments. This one Lesson you must carry with you, that many remedies are prescribed and set down, which be not only good for the bitings of Serpents, but also for the bitings and stingings of all other venomous creatures, as namely, of Scorpions, Tarantulaes', Spiders, and the like. But yet, sith these do properly respect Serpents, I will in this place set them down: beginning first (according to my promise) with such compounded medicines, as are applied outwardly for the help against the stinging of Serpents.  
Theriaca Andromachi applied Plasterwise, is natable for this purpose. So there be other vehement strong Plasters, whose virtue is to attract, expel, and discuss venom, of which are those which are made of Salt, Niter, Mustardseed, and Rosemary-seeds, Dittany, or Dittander, and the root of Chamaeleon: and this that followeth is of singular virtue. Take of the scum, froth, or spume of Silver one pound, Ceruse, and of the best Turpentine, of either as much as of the former, old Oil three pounds, Wax six ounces, Ammoniacum Thymiama, four ounces, and of Galbanum as much: boil the Ceruse, the scum of Silver, and the Oil so long, that they will not cleave unto the hands, then melting the other ingredients, incorporate them all together, and use them when need is for any bitings, etc.  
There is an Emplaster fathered upon one Epigonus, and bearing his name: for this Epigonus being in close Prison, and condemned to die, for revealing this Medicine had his Pardon granted him, and was freely discharged, because he therewith healed the daughter of the Emperor Marcus: for being forely wounded by a Serpent in her breast, and all other Physicians despairing of help, yet with this she was recovered. It is also good for all new and old Ulcers, and for such as are either bitten by any kind of venomous creeping Worms and Serpents. Take of Squamma eris, (which is the scales and offal of Brass, blown from it in melting) of Ammoniacum, Aloes hepatica, Verdigrease, of Ae● ustum, of Frankincense, Sal ammoniacum, Aristolochia rotunda, of every one half an ounce, Turnep-seeds three scruples, of the root of Dragon-wort half an ounce, seeds of Mugwort nine scruples, pure Wax five pound, of Colophenia one pound, old Oil three ounces, sharp Vinegar half a spoonful, Mustardseed three scruples, Spodium nine scruples, Stone-allum and Opopanax, of either half an ounce: Infuse the metalline ingredients for three days space in Vinegar, and beat and powder them together, melting those that are to be melted, then sprinkle on those that are dry; and all of them being throughly wrought and made up, according to the form of an Emplaster, use them where necessity requireth.  
Antonius Fumanellus, a late Physician, prescribeth an experimented, and (as he calleth it) a divine Oil against any poison taken into the body, or the biting of any venomous Beasts and Serpents, whether it be received inwardly by drinking it down, or anointed outwardly upon the body, and this is it that followeth. Take of Oil of Olives one pound, the flowers and the leaves of the herb called S. Johnswort bruised, boil them for the space of three hours, and strain them, then boil again other fresh flowers and leaves of the same herb and strain them hard, and do so again the third time, then add to them of the roots of Gentian and Tormentil, of either one ounce, boil and strain them as you did before, and reserve this Oil for your use.  
Andrea's Matthiolus in his Commentaries upon Dioscorides, doth exceedingly commend Oil of Scorpions, because being anointed upon the pulses outwardly, it is (as he affirmeth) a singular remedy, not only against any poison taken inwardly into the body by the mouth, but for the bitings and stingings of any venomous creature whatsoever. The way to prepare and make it, he describeth at large, in his Preface upon the sixth Book of Dioscorides, which I think needless here to describe to avoid tediousness; therefore if any one be desirous to know the composition of it, let him read Matthiolus in the place before cited. Unquenched Lime mixed with Hony and Oil, and applied to the place the thickness of a cerate, is good against the wounds that come by any venomous Beasts biting.  
Now I think it meet to set down those simple medicaments which are outwardly to be applied, either by laying on, or by anointing, against the sting and venomous biting of Serpents. It is best first to foment the sore place with hot Vinegar, wherein Catamint hath been boiled, and in stead of Vinegar, one may take Salt-water, or Southernwood, Maidenhair and Garlic, either in drink, meat, or to be used as an Ointment. The root of Aram, and Astrologe, and the leaves of the true Daffadil, and Oil of Balm, is most effectual: also Bdellium, and the root either of the white or black Beet, is good against the bitings of Serpents.  
Betony, Coleworts, especially the wild Coleworts, Calamint, the leaves of the wild Figtree, Centory, Onions, Germander, Chamaeleon, the herb called Fleabane, wild Carrots, Rocket, Heath, Fennil, Figs, Winter Cherries, Enula Campana, Barly-meal, the Day-lilly, Hyssop, the Flower-deluceroot, Horehound, Balm, Water-cresses, Basil, Origan, Plantine, Leeks, Turnips, Madder, R●e, Verven, Mustardseed, Scabious, and Saint Johnswort, all these plants are greatly praised amongst the Writers of Physic, for the mischiefs abovesaid.  
Pliny is of opinion, that the bowels or entrails of Serpents themselves, being applied, will surely cure the wounds of all other Serpents, although they seem incurable. A live Serpent being caught, if it be bruised, beaten and stamped in water, and the hurt place fomented therewith, will assuredly help and do much ease.  
Quae nocuit Serpens, fertur caput illius aptè  
Vulneribus jungi, sanat quae sauciat ipsa,  
Vt Larissea curatus Telephus hosta. Queen Serenus.  
Which may be thus thus Englished;  
What Serpent hurteth, Men say by long experience,  
His head applied doth cure: for where the wound,  
The help is also made, as in Telephus sense,  
Harmed by Larissus spear, by it was cured found.  
And Guil. Varignana saith, divide or cut a Serpent, and lay it upon the place, and it will mitigate the anguish and pain. The seed of Thraspi and of Tithimal (which is a kind of spurge) is greatly used for this; Aut Tithimallus atrox, vulnus quae tuta perungat. Some besides these, do put the root of black Hellebore into the wound, because it draweth out the poison, as I by mine own experience can testify, saith Matthiolus.  
There be also sundry Antidotes and Preservatives which are taken inwardly, that are very effectual against the bitings of Serpents and venomous beasts, as namely that, which is called Theriaca Andromachi, or Mithridate, and the like compositions. Galen in his Book De Theriaca ad Pisonem, preferreth Theriaca Andromachi before all other medicines either simple or compound, for virulent wounds; because it performeth that effect for which it is ministered. For it was never as yet heard, that ever any one perished of any venomous hurt or biting, who without any delay forthwith drank this medicine: and if any man had taken it before he received any such dangerous hurt, if he were set upon and assailed by any poisonous creature, it hath not lightly been heard that he hath died of the same. There be many Antidotes described by the Ancients, which they set down to be admirable for thesepassions: As for example, that which Avicen termeth Theriaca mirabilis, whose composition is as followeth. Take of Opium and of Myrrh, of either of them a dram, Pepper one dram and a half, the root of Aristolochia longa and rotunda, of each of them three drams, Wine two drams; make them up with Honey and Rocket water, so much as is sufficient for an Electuary: the quantity to give, is four scruples, relented in some fit and convenient decoction.  
King Antiochus, surnamed Magnus, had a kind of Theriaca which he used against all poisons, which is described of Pliny in his 20. Book and last chapter in this wise. Take of wild Thyme, Opopanax, and the herb called Gromel, of each a like much, two drams, Trifolie one dram, of the seeds of Dill, Fennil, Smallage, Anise, and Ameos, of every one alike six drams, of the meal of Orobus twelve drams: all these being powned and finely searsed, must with Wine a sufficient quantity, be made into Trochisces, whereof every one must weigh one dram, give thereof one dram at a time in a draught of Wine. There is another Antidote and preservative against any poison, described by Paulus Aegineta, much like unto this, which is thus: Take of Bryony, Opopanax, of the root of Iris Illirica, and of the root of Rosemary, and of Ginger, of each of these three drams, of Aristolochia five drams, of the best Turpentine, of wild Rue, of each three drams, of the meal of Orobus two drams; make them into Trochisces with Wine, every one weighing one scruple and a half, or two scruples to be given in Wine.  
Galen in his second Book De antidotis, chapter 49. discourseth of a certain Theriacal medicament, called Zopyria antidotus, (so taking the name of one Zopyrus) which was notable against all poisons, and bitings of venomous creeping creatures. This Zopyrus in his Letters written unto Mithridates, solicited him very much, that he would make some experiment of his Antidote: which as he put him in mind he might easily do, by causing any one that was already condemned to die, to drink down some poison aforehand, and then to take the Antidote: or else to receive the Antidote, and after that to drink some poison. And put him in remembrance, to try it also in those that were wounded any manner of way by Serpents, or those that were hurt by Arrows, or Darts, anointed or poisoned by any destroying venom: So all things being dispatched according to his praemonition, the Man (notwithstanding the strength of the poison) was preserved safe and sound by this alexipharmatical medicine of Zopyrus.  
Matthiolus in his Preface upon the sixth Book of Dioscorides, entreating of Antidotes and preservatives from poison, saith; that at length, after long study and travail he had found out an Antidote whose virtue was wonderful and worthy admiration; and it is a certain quintessence extracted from many simples, which he setteth down in the same place. He saith it is of such force and efficacy, that the quantity of four drams being taken either by itself, or with the like quantity of some sweet scenting Wine, or else with some distilled water, which hath some natural property to strengthen the heart; if that any person hath either been wounded or strucken of any venomous living thing, and that the patient's life be therewith in danger, so that he hath lost the use of his tongue, seeing, and for the most part all his other senses, yet for all that, by taking this his Quintessence, it will recover and raise him as it were out of a dead sleep, from sickness to health, to the great astonishment and admiration of the standers by. They that desire to know the composition of this rare preservative, let them read it in the Author himself, for it is too long and tedious to describe it at this time.  
There be besides these compounds, many simple medicines, which being taken inwardly, do perform the same effect, as namely the Thistle, whereupon Serenus hath these verses following:  
Carduus & nondum doctis fullonibus aptus,  
Ex illo radix tepido potatur in amni.  
That is to say;  
The root of Teasil young, for Fuller's yet unfit,  
Drunk in warm water, venom out doth spit.  
That Thistle which Qu. Serenus here understandeth, is properly that plant which of the Greeks is called Scolymos. Yet it is taken sometimes for other prickly plants of the same kind, as for both the Chamaeleons, Dipsacoes, or Labrum Veneris, Spina alba, Eryngium, and some other. But Dioscorides attributeth the chiefest virtue against poisons, to the Thistle called Chamaeleon albus, and to the Sea-thistle called Eryngium marinum, which some call Sea-hul, or Hulver: for in his third book and ninth chapter, entreating of Chamaeleon albus, he saith thus; The root of it taken with Wine inwardly, is as good as Treacle against any venom: and in the 21 chapter of the same Book, Eryngium, is (saith he) taken to good purpose with some Wine, against the biting of venomous creatures, or any poison inwardly taken. And the same Serenus adscribeth to the same virtue to the Heart's curd or rennet, as followeth.  
Cervino ex soetu commixta coagula vi●o  
Sumantur, quaeres membris agit atra venena.  
In English thus;  
Wine mixed with Rennet taken from a Hart,  
So drunk, doth venom from the members part.  
He meaneth a young Hart, being killed in the Dam's belly, as Pliny affirmeth also the same in his 8. Book and 30. chapter in these words; The chiefest remedy against the biting of Serpents, is made of the Coagulum of a Fawn, killed and cut out of the belly of his Dam. Coagulum, is nothing else but that part in the belly which is used to thicken the Milk.  
Proderit & caulem cum vino haurire sambuci. Qu. Serenus.  
Which may be Englished thus;  
In drink, the powder of an Elder-stalk,  
'Gainst poison profiteth, as some men talk.  
That virtue which Serenus here giveth to the stalk of Dwarf Elder, (for that is meant in this place) the same effect Dioscorides attributeth to the root in his fourth Book, and Pliny to the leaves. The herb called Betony is excellent against these foresaid affects, and by good reason, for the greatest part of poisons do kill through their excess of coldness, and therefore to overcome and resist them, such means are necessary, by which natural and lively heat is stirred up and quickened, and so the poison hindered from growing thick together, and from coagulation.  
Again, all men do agree, that those medicines are profitable which do extenuate, as all those do which have a property to provoke urine, and Betony is of this quality, and therefore being taken with Wine, it must needs do good in venomous bitings, and that not only in the bitings of Men and Apes, but in Serpents also. Radish also hath the same quality, being taken with Vinegar and Water boiled together, 〈◊〉 else outwardly applied, as Serenus affirmeth.  
Sive homo, seu similis turpissima bestia nobis  
Vulnera dente dedit, virus simul intulit atrum,  
Vetonicam ex duro prodest assumere Baccho.  
Nec non & raphani cortex decocta medetur,  
Si trita admor●is fuerit circumlita membris.  
In English thus;  
If Man, or Ape (a filthy beast most like to us)  
By biting wound, and therein poison thrust,  
Then Betony in hard Wine steeped long,  
Or rind of Radish sod as soft as pap,  
Do heal, applied to the members st●●g.  
There be certain herbs and simples, as wild Lettuce, Vervin, the root called Rhubarb, Agarick, Oil of Oliander, and the leaves of the same, the seeds of Peony, with a great number a little before described, that being taken either inwardly or outwardly in juice or powder, do cure poison, yea though it be received by hurt from envenomed arrows, shafts, or other warlike engines and weapons: for the Arabians, Indians, the Galls (now termed Frenchmen) and Scythians, were wont to poison their arrows, as Paulus Orosius in his third Book testifieth of the Indians, where he writeth, how Alexander the Great, in his conquering and winning of a certain City, under the government of King Ambira, lost the greatest part there of his whole Army with envenomed darts and quarrels. And Celsus in his fifth Book saith, that the ancient Galls were wont to anoint their arrows with the juice of white Hellebore, with which they they did great mischief. Pliny affirmeth the same to be used of the Scythian Nation. The Scythians (saith he) do anoint their Arrow-heads with the corrupt, poisonous, and filthy stained dreggy blood of Vipers, and with Man's blood mixed together: so that the wound seemeth to be incurable. And to this alludeth Quintus Serenus.  
Cuspide non quisquam, longa neque caede sarissaes,  
Fulmine non gladii, volucris nec felle sagittae,  
quam cito Vipereo potis est affligier ictu:  
Quare aptam dicamus opem, succosque manentes.  
Which may be thus Englished;  
There is no Man with Spear or Lance's point,  
Sharp edge of Sword, or swift Arrows might,  
To kill so soon, as Viper's force doth dint:  
Then fit is the aid and means that it acquit.  
There is a certain kind of people to whom it is naturally given, either by touching or sucking, to cure the wounding of venomous Serpents, called Psylli, (a people of Lybia) and Marsi, people of Italy, bordering upon the Samnites, and Aequiculania, and those that were called by the Ancient Writers Ophiogenes, which dwelled about Hellespont, as both Pliny, Aelianus, and Aeneas Silvius do witness.  
Callias in his tenth Book of the history which he wrote of Agathocles the Syracusan saith, that if any man were bitten of a Serpent, if either a Lybian by birth, or any Psyllus, whose body was accounted venom to Serpents, was either purposely sent for, or came that way by chance, and saw the wound but indifferently, and not very sore tormenting the Patient, that if he did lay but a little of his spittle upon the biting or stroke, that presently the aching and pain would be mitigated. But if he found the sick Patient in great and intolerable anguish and pain, he took this course i● his curation, that first he would suck and draw up into his mouth a great deal of water, and first ri●se and wash his own mouth therewith, and after this, pouring it all out of his own mouth into a cup, he would give it to the poor wounded person to sup off. Lastly, if the malignity and strength of the venom had crept and spread itself very far and deep into the body, so that there was danger of death, then would he strip himself stark naked, and so lie and spread his body upon the naked body of the sick person, and so by this way of touching, break the malice and quality of the poison, and give perfect cure to the man. For more confirmation hereof, Nicander Colophonius, is sufficient authority, whose verses I will here describe.  
Audivi Libycos Psyllos, quos aspera Syrtis  
Serpentumque ferax patria alit populos,  
Non ictu inflictum diro, morsuve venenum  
Laedere: quin laesis far & opem reliquis,  
Non vi radicum, proprio sed corpore juncto.  
Which is in English thus;  
The people Psylli bred in Lybia Land  
Near Syrteses, where all Serpents do abound,  
Are never stung nor bitten by that band  
Unto their harm, or any body's wound:  
But strait one naked man another's hurt doth heal,  
No roots, but body's virtue danger doth repeal.  
Some of the Greeks have left in writing, that the Idolatrous Priests and Prelates of the God Vulcan, that dwelled in Isle Lemnos, had a special virtue given them to cure those who were wounded by Serpents: whereupon it is said, that Philoctetes being wounded by a Serpent before the Altar of Apollo, went thither to be remedied of his hurt. Cornelius Celsus saith flatly, that the people called Psylli had no such peculiar gift in healing them that were hurt of Serpents, either by sucking or touching the place, but being boldly adventurous, had presumed thereby to attempt and do that, which others of less courage had no stomach to do: for whosoever durst be so confident as to follow their example, should be himself out of danger, and assure the other safe and free from fear of further hurt.  
Galen in his book De Theriaca ad Pisonem, manifestly showeth, that the Marsi, who lived in his days, had no such special quality against the poison of Serpents, but that with their crafty dealing, and knavish tricks, they beguiled the common people. For saith he, those Jugglers and Deceivers do never hunt Vipers at any convenient time, but long after the prime of the year and Spring, wherein they cast their skins, when as they are weak, and have lost their strength, and are very faint: then do they take them, and so by long use and continuance, teach them, and enure themselves one to another, and bring it so to pass, that they will feed them with strange and unaccustomed meats to their nature; yea they will permit them to taste of flesh, and constrain them to be continually gnawing and biting of the same, that by their so labouring and striving, their poison may by little and little be spent, and purged out of their bellies. Besides all this, they give them a kind of bread made of milk and flour, that by this means the holes in their teeth may be stopped: and so by this laborious course of dieting them, they bring the matter so about, that their bitings are very weak, and do small annoyance to any that they strike at. So that the seers and lookers on, account it a thing exceeding common reason and nature, and blaze it abroad for a miracle.  
Matthiolus also, a Physician of late days, agreeth with him in this point, affirming expressly, that these kind of trumperies and crafty fetches are much put in practice in these times, by such bold and impudent Quacksalvers, Mountebanks, and couseners of plain Country people, who dare face it out, lie, feign and cog, that they are descended from the race and lineage of Saint Paul, wherein they show themselves notorious liars, etc. Thus far Matthiolus.  
Serpents do sometimes creep into the mouths of them that are fast asleep, whereupon a certain Poet saith;  
Non mihi tunc libeat dorso jacuisse per herbdnt.  
Which may be Englished thus;  
Then would I not upon the grass,  
Lie on my back where Serpents pass.  
For if a man sleep open mouthed, they slily convey themselves in, and wind and roll them round in compass, so taking up their lodging in the stomach, and then is the poor wretched man miserably and pitifully tormented; his life is more bitter than death, neither feeleth he any release or mitigation of his pain, unless it be by feeding this his unwelcome guest in his guest-chamber, with good store of milk, and such other meats as Serpents best like of. The only remedy against this mischief, is to eat good store of Garlic, as Erasmus in his Dial. De Amicitia saith. Cardan saith, how that it was reported for a certain, that a Viper entering into a Man's mouth being asleep and gaping with his mouth, the venomous Worm was expelled only with burning of Leather, and so receiving the stinking fume at his mouth, the Viper not enduring it, he escaped with life. But of this more in our discourse of the Viper.  
A certain man called Ciss●s, being very devout in the service, and much addicted to the worship of the God called Serapis, being treacherously wound in and entrapped, by the crafty wiliness of a certain woman, which first he loved and afterward married, when by her means he had eaten some Serpent's eggs, he was miserably vexed, and torn and rend with disquiet and torment through all his body, so that he seemed to be in great hazard of present death. Whereupon, forthwith repairing and 
All this medicinal description of Serpents was written by Tho. Bonham Doctor in Physic.  praying heartily to this his God, for his help and deliverance, he received answer, that he must go and buy a live Lamprey, and thrust his hand into the vessel or place where it was kept and preserved; which he forthwith did, and the Lamprey caught fast hold on his hand, biting hardly, and holding fast by the teeth: and at length, when she was pulled from her fast hold, the sickness and grievous torment of his body was plucked away, and he freely delivered from that threatening danger. Thus far Aelianus.    

The Conclusion of this General Discourse of SERPENTS.  
HAving thus discoursed of the medicinal qualities in Serpents, and the remedies which Almighty GOD in nature hath provided against their venom, now for a conclusion, I will add some other natural uses of them, and shut up all in Moralities, and in sundry ways to take them.  
There were certain Amazons, as Pierius noteth, that in their warlike preparations and Arms, did 
Herodotus. Mela. Pliny.  use the skins of Serpents. And to the intent that this may not seem strange, the Tragladytes did ●at Serpents and Lyzards, for they lived in Caves in stead of Houses, and their voice was not a significant voice, but a kind of scrietching, like gnashing. And for these causes, Serpents are very much afraid of any one of this Nation. Likewise certain of the Candeans were called Ophiophagi, that is, Eaters of Serpents; and one part of the people of Arabia eat Snakes. But in India, Ethiopia, 
Solinus. Scaliger. Boemus.  and an Island in the Ocean, found out by Jambolus, there are Serpents which are harmless, and their flesh very sweet and pleasant to be eaten: So are there in Macinum, a Province of Asia. In Manzi in the upper India, and Caraia, they sell the flesh of Serpents in open Markets. These Serpents are called Juanae, and the common people are forbidden to eat them, because they are very delicate, even as Pheasants, Partridges and Peacocks are in France. Yet is there but one way to dress them, which is, to roll them in Lard, and so to seethe them. For first they bowel them, then wash them 
Aeneas Syl. Nicander. Venetus. P. Martyr.  and fold them up together round, putting them into a pot no bigger than to receive their quantity; upon them they cast Pepper with water, and so seethe them upon wood and coals that will not smoak. With this Lard there is made a broth sweeter than any Nectar, which they use in many banquets of great account.  
But for the taking of Serpents, I will yet add one or two more experiments, wherein the Ancients revenged themselves upon these irreconcilable enemies of Mankind. They did use to set into 
Florentinus.  the earth a deep pot, whereinto all venomous creatures would gather and hide themselves, than came they suddenly and stopped the mouth of that vessel, whereby they enclosed all that were taken, and so making a great fire, cast the said pot of venomous Serpents into the same, which consumed them all. Otherwise they took a living Serpent, and digged in the earth a deep Well or pit so sleep, as nothing at the bottom could climb up to the top thereof, into this pit they would cast this Serpent, and with her a brand of fire, by means whereof the enclosed Serpent would fall a hissing for her life, at the hearing whereof, her fellows of the same kind, were thereby easily invited to come at her call to give her relief, (as we have showed elsewhere) who finding the noise in the bottom of the pit, do slide down of their own accord, whereby they likewise entrap themselves in the same pit of destruction.  
But the Jugglers or Quacksalvers take them by another course, for they have a staff slit at one end like a pair of tongs, those stand open by a pin, now when they see a Serpent, Viper, Adder or Snake, they set them upon the neck near the head, and pulling forth the pin, the Serpent is inevitably taken, and by them loosed into a prepared vessel, in which they keep her, and give her meat. It is reported, that if a Serpent be strucken with a Reed, she standeth still at the first blow, as if she 
Caelius Rho. Aelianus.  were astonished, and so gathereth herself together; but if she be so strucken the second or third time, as one delivered from her astonishment and fear, she recollecteth her wits and strength, and slideth away. The like observation unto this, is that of the Ancients, that a Serpent cannot be drawn out 
Constantinus.  of her den by the right hand, but by the left, for they say, if one lay hold on her tail by the right hand, she will either slide farther into the earth from him, or else suffer herself to be pulled in pieces, never turning again, and therefore saith mine Author, Non cedit trahenti, sed elabitur fugiens, aut certe 
Pliny. Textor.  abrumpitur, she yieldeth not to him that draweth her, but slideth away, flying from him, or else suffereth herself to be pulled in pieces in the combat.  
The sundry Hieroglyphics, statues, figures, Images, and other moral observations about Serpents, are next here to be expressed, which the Ancients in their Temples, Shields, Banners, Theatres, and public places had erected for their honours and dignity. And first of all in the Temple of Delphos, near the Oracle, there was placed the Serpent which provoked Apollo to fight with him, wherein it was by him slain. And the Hermopolitans, did reserve the Image of Typhon, in a Sea-horse, whereupon 
Plutarch. Pierius.  sat fight a Hawk and a Serpent: by the Sea-horse they signified the Monster Typhon, by the other beasts, as namely the Hawk and the Serpent, how by this principality and government, which he had gotten by violence, he troubled both himself and others.  
Hercules had in his shield certain Serpents heads, pictured with these verses.  
Bis sena hic videas, stridentibus effera flammis,  
Colla venenato vultu maculosa draconum.  
Tum magis offenso spirantia gutture virus,  
Quam magis Alcides effuso sanguine pugnat.  
Which may be Englished thus;  
Of Dragon's heads twice six here mayst thou see,  
Raging amongst the flames with poisoned spotted face:  
Casting most venom forth when they enraged be,  
As when Alcides saw his blood distil apace.  
And so Virgil▪ saith of Aventinus.  
— Clypeoque imsigne parentum  
Centum angues, cinctamque gerit Serpentibus Hydram,  
That is to say,  
His shield an hundred Snakes, his Father's crest,  
An Hydra in their compass is entest.  
Oscus which reigned among the Tyrrhenians, gave in his Standard and Coat of Arms a Serpent. 
Pierius.  Now the people Osci (from whom it may be he was sprung and derived) lived in Campania in Italy, as we have showed already.  
In ancient time we read, that when hostility began to be compounded, they had Heralds and Ambassadors 
Suidas.  of Peace, which they called Caduceatores, which carried upright a certain Rod or Staff called Caduceus; this Rod was very strait, and at the either side were artificially joined two Serpents figures, winding and crooking into each other as the manner of Serpents is. This Rod was so sacred, that it was a great offence to violate or offer any injury unto it: for by the strait Rod, was signified Perfect and Upright Reason or Understanding; by the two crooked Serpents at either side thereof, was figured the two Armies invading and assailing the Upright understanding, yet not prevailing: For this passed through and betwixt them without harm, by truce and entreaties of Peace. This Rod was therefore consecrated to Mercury, the tails of the Serpents reaching down to the handle or half of the Rod, where they were adorned with with wings. Alciatus made these Emblematical verses upon the Caduceus.  
Anguibus implicitis, geminus Caduceus alis,  
Inter Amalt heae cornua rectus adest.  
Pollentes sic ment viros, fandique peritos  
Judicat, ut rarum copia multa beet▪  
In English thus;  
'twixt Ceres' horns the Rod of Peace doth stand  
Upright with winding Snakes, and double-winged tails,  
To show that minds and tongues with Learning's brand,  
Are blest with plenty in all worldly vails.  
But having thus entered into the Hieroglyphical Emblems, if I should say so much as I find made ready, and squared for the architecture of this discourse, I might lose myself in a voluminous world of matter, therefore I will but give the Reader a taste hereof. By the Serpent in holy Writ, are many observative significations; and first, that the Devil himself, which is Malus Deus mali Mundi, an evil God of an evil World, should be termed and expressed by a Serpent. The cause saith Pierius, is linguae motatio, the continual and never ceasing motion of a Serpent's tongue: and so the continual and ever-working persuasions of Diabolical tentations, and a true mixture and limb of this old Serpent, speaketh otherwise with his tongue, than he thinketh with his heart. Therefore it is also said, that a natural Serpent hath a cloven or twisted tongue.  
Clemens saith truly, that Serpents do also signify Men given over to sins, and fraudulent impostures or malices, ●nos hybristes ho akotactos, lukos agrios ho pleonecticos, kai ophis h● apatroon, that is, There is an insolent and an intemperate Ass, there is a raging Wolf which is covetous, and there is a Serpent which is an Impostor and fraudulent. The same learned man saith, that Riches are like to a Serpent: For as when an ignorant Man thinketh to take a Serpent without harm by the tail, she turneth back again and biteth him; but if he take her by the neck, she cannot execute any part of her malice: even so when a wise Man hath the managing of riches, by virtue of his discretion he so charmeth them, that there is not in them any harm at all: but the foolish Man is mortally stung by his imprudent possession and dispensation of them.   

Of the ADDER.  
IT falleth out in the particular Discourse of Serpents, that I express the most known Serpent to us in England, in the first place, according to alphabetical order, that is, the Adder. For although I am not ignorant, that there be which write it Nadere, of Natrix, which signifieth a water Snake, yet I cannot consent unto them so readily, as to depart from the more vulgar received word of a whole Nation, because of some likelihood in the derivation from the Latin: For whereas Nadere may seem not improperly to be derived of Natrix, and Natrix of Natando, that is, swimming in the water, the first conjectural derivation is destroyed by the latter, because this Serpent whereof we now entreat, haunteth not the waters, except for drink in her time of thirst, and therefore I mislike the writing of Nadere for Adder: and rather take that word to signify a Land Snake. And yet if there be any good argument of derivation of English from Latin, I would not have the Reader think, but that the Adder may as well be derived a terra, from the earth which it useth, or of after, black, which is the colour that it beareth, or from atrox, fierce, (for there is no Serpent of that quantity, more fierce, angry, or hurtful,) as well as Nadere from Natrix.  
The Latins do express this kind of Serpent by the word Coluber, whereof some give sundry reasons, either because colit umbras, it hanteth and liveth in hedges and shadowy places, or else à lubricis 
Isidorus.  tractibus, of his winding pace or path. Gelenius deriveth it of the Greek word Kolob●uros, which signifieth wanting a tail, because the Snakes which are about houses, are sometimes found without tails, which have been struck off by men: but this opinion hath no reason for the Adder, which is not domestical. Indeed I confess that Pliny useth Coluber for a general word for Serpents, when he saith Coluber in aqua vivens, which deceived Theophrastus and Gaza, applying it to the water Serpent. And so Erasmus and others, translate Ophis coluber, that is, the general Greek word for a Serpent, an Adder. There is also Colubra, as in Lucilius, Varro, & Nonius Marcellinus appeareth; whereunto agree Horace, Virgil, and Cornelius Celsus. The Italians call this Serpent Lo Scorzone, Scorsoni, Colubra, la Scorzonara, la Scorsonae. The French, Colenure; the Spaniards, Culebra, and at this day the Grecians, Nerophis. And thus much for the name; except I may add these verses of Virgil in his Georgics.  
Aut tecto assuetus Coluber succedere & umbrae  
Pestis acerba boum, pecorique aspergere virus  
Fovit humum. Cape saxa manu, cape robora pastor.  
Tellentemque minas, & sibila colla tumentem  
Dejice, jamque fuga tumidum caput abdidit altè  
Cum medii nexus, extremaeque agmina caudae  
Solvuntur, turdosque trabit sinus ultimus orbs.  
In English thus;  
Or when the Adder using house or shade  
Bred in the earth, the bane of Sheep and Neat,  
Then shepherd take both stone in hand and blade,  
To quash his swelling neck and hissing threat.  
Or when his fearfulhead he puts full deep in earth  
To fly thy wrath, him sunder in the midst,  
Or cut his tail, if no part else appeareth,  
For that will stay his pace, while on't thou treadest.  
This is usual to call a Water-adder, a House-adder, a Land-snake, and such other, but catachrestically confounding one kind with another. And thus much for the name of this Serpent. The parts differ not from the general description before recited, it is long like an Eel, and hath many Epithets, as virides colubri, green Adders, long, rough, venomous, divers coloured, swelling, sliding, winding, blue, terrible, secret, hurtful, Medusaean, Cyniphian, Gorgonean Lybissine, biting, spotted, wreathing, black, bending, heavy, scaly, and divers such other, as the Grammarians have observed. But concerning the colour hereof; it is most commonly black on the back, sometimes greenish and yellowish. The scales of it are more sharp then of the Snake, and therefore the Egyptians were wont to say of the Theban Adders, that they had a certain appearance of horns upon them, as we shall show more at large in the story of Cerastes, or the horned Serpent.  
Victorius speaking of the great worms which are bred in men's bells, doth call them Caecat Colulras, blind Adders; but otherwise, the Adder which is proper to the earth, is not blind, but seeth as sharply as any other Serpent either by day or by night. They are hotter than the Snakes, and therefore live more in the shadows, and lie for the most part round, folded up together like a rope, as the Poet noteth saying;  
Hirtus & ut coluber, nodoso graemine tectus  
Ventre cubat flexo, semper collectus in orbem.  
In English thus;  
As the rough Adder in knotty grass is covered,  
Lieth on her belly, and round in circle gathered.  
They are a crafty and subtle venomous Beast, biting suddenly them that pass by them, whereupon Jacob said that his son Dan should be Coluber in via, an Adder biting the Horse-heels. When she hath bitten, with her forked or twisted tongue she infuseth her poison, whereof and the remedy serving thereunto, there is this History in Ambrose P 〈…〉 s. At what time (saith he) Gharles the ninth lay at Melines, I and Doctor Le Feure the King's Physician, were sent for to cure a certain Cook of the Lady Custropersees, who was bitten by an Adder, as he was gathering wild Hops in a hedge. The Cook assoon as he was bitten in the hand, sucked the wound with his mouth, thinking thereby to mitigate the pain, and draw out again the poison; but assoon as his tongue touched the wound, presently it so swelled that he could not speak: and besides his arm or shoulder swelled into a high bunch or tumour, which did put him unto painful torments, insomuch that he swooned twice in our presence; his face and colour changed as though he would presently die: Whereat we all despaired to cure him, yet did not forsake him, nor left to try some means to ease his torments. Then we washed his tongue with treacle, mixed with an equal proportion of white Wine and Aqua vitae; then also I caused the arm to be scarified all over, and lanced the place where the Adder had bitten him, out of which flowed abundance of corrupt mattery blood. Then we washed the wound with treacle and Mithridate, in Aqua vitae; so we caused him to be laid into warm bed; there to sweat, and commanded to keep him awake, which was done accordingly; and so the next day the swelling was abated, and the malignant symptoms were all evacuated: so we gave order to keep the wound or lanced place open, and afterward the Cook began to be well again. This one example in stead of many, I thought good to insert into this place, that hereby the general cure may be learned and followed.  
It agreeth with all other Serpents in the changing or putting off the skin; for after that by fasting it hath made his flesh low and abated, then by sliding through a narrow passage, whereof Virgil thus writeth.  
Qualis ubi in lucem coluber, mala gramina pastus,  
Lubrica convolvit sublato pectore terga  
Frigida sub terra, tumidum qu●m bruma tegebat:  
Arduus ad soleth & linguis micat orat trisulcis,  
Nunc positis novus exuviis, nitidusque juventa.  
Which may be Englished thus;  
Even as the Adder in the Spring ill fed and lean  
Moveth her winding limbs, holding up her breast,  
Whom Winters cold whiles hid earth made swell,  
In Sun shine with her treble tongue expressed  
Doth lick and make to shine her skin, neat youth  
reneweth, and casts old coat, for heat ensueth.  
S. Jerom saith, that when the Adder is thirsty and goeth to drink, she first of all at the water side casteth up her venom, lest that by drinking it descend into her bowels, and so destroy herself, but after that she hath drunk, she licketh it up again; even as a Soldier re-armed after he was disarmed. 
Herodotus.  The voice of this Serpent is hissing, although it be very seldom heard. And it is said, that when Croesus undertook to wage war with Cyrus, the Suburbs of Sardis were all filled with Adders, which were devoured afterward by Horses in the pastures. Whereat the King and people were not a little moved: But the Priests, after consultation with the Oracle, told them that it signified, how strangers should devour the people of that City; because that Adders were bred in those coasts, therefore they took them to signify natural Inhabitants, and because Horses came from other Countries, therefore strangers, (as Cyrus and his Soldiers) should be thereby signified. And this is to be noted, that the enemies of this Serpent, are the same that are common to other, and the Hart above all other beasts of the earth. Yet this Serpent (saith S. Ambrose) will kill a Lion and run away from a Hart.  
¶ The Medicines arising out of this Beast, are briefly these; The water wherein an Adder is 
Pliny. Silvius.  preserved alive, is a remedy against the poison of a Toad: Also Adders or Vipers included in a pot with the scrape of Vines, and therein burnt to ashes, do help the Wens or King's-evil. And Pliny also affirmeth, that if a Man which hunteth Grocodils, bear about him any part of the fat of an Adder, or the gall mixed with the herb Potamigiton, he cannot be hurt by that Beast.  
Serpents and Adders, especially deaf Adders, signify unrepentant wicked men, and also discord, as 
Virgil.  the Poet describeth it, when Allecto sent a Serpent, Snake or Adder, to move contention in the family of Anata. Libro 7. Aeneid. And thus much for the Adder.   

Of the AMMODYTE.  
THis Serpent I call after the Greek name, Ammodytes, an Ammodyte. It is also found to be called Ammodyta, and Conchrias, or rather Centrias, or Centrites, because of the hardness of their tails, which are also cloven on the upper side. The Italians call it Aspido del corno, because it hath upon the upper chap a hard Wart like a horn. The head of this Serpent is longer and greater than a Viper's head, and her chaps wider; besides the late expressed difference upon the upper lip: and yet it may well be termed a kind of Viper. It is Immanis fera, a fierce wild Beast, in length not above a cubit, having divers black spots upon the skin, and certain appearances of strikes or small lines upon the back. The colour of the other parts is ever like the sand wherein it keepeth and 
Olaus Mag. Avicenna.  maketh abode, according to these verses of Lucan.  
Concolor exustis, atque indiscretus are●i●  
Ammodytes.—  
In English thus;  
The Ammodyte, indiscreet on the Land,  
Doth hold the colour of the burning sand.  
The Country's most of all annoyed with these Serpents, are Lybia, Italy, and Illyria, especially about Gortinium, and the Mountains of Lampidia. Their harms are not inferior to the stinging and poison of Asps, for Matthiolus writeth, that he hath known some to die thereof within three hours after the wound received. And if they do not die within short time, then doth the blood issue forth in abundant manner out of the hurt, and the wound swelleth. Afterward, all is turned into matter, and then followeth dulness in the head, and distraction in the mind; they live long which endure it three days, and it was never known that any lived above seven days: this also being observed, that those that be hurt by a female do die soon. For together with their biting, they infuse a vehement pain, which causeth swelling, and the sore to run.  
I find the cure hereof in Aetius to be thus, first of all treacle must be given to the sick person to drink, and also laid upon the wound, also drawing or attractive Plasters, and such Poultices which are fit for running Ulcers. But first before the Plasters, scarify all the places about the hurt, and bind the upper parts hard, than lance the sore a little with a Penknife, and let him drink sweet water with Rungwort, Gourds, Castoreum, and Cassia. Avicen prescribeth in the cure of these Serpent's venom Castoreum, Cinnamon, the root of Centory, of each two ounces with Wine, and the root of long Hartwort, of Assoasier, the juice of the root Gentian. And for emplaster, Honey sod and dried, and so pounded, the roots of Pomegranates, and Centory, the seed of Flax, and Lettuce, and wild Rue: And so I conclude with Doctor Gesner, Percussus ab Ammodyte festinet ad remedium, sine quo nemo affugere, He which is hurt by an Ammodyte, let him make haste for a remedy, without which never Man escaped death.   

Of the ARGOS and ARGOLAE.  
THere is mention made in Galen and Hypocrates, of a Serpent called Argos: Now Argos signifieth in Greek white, swift, idle, ill mannered: of this Serpent Hypocrates telleth this story. There was (saith he) a young man drunk, which lay asleep upon his back in a certain house, gaping: Into 
Galen. Hypocrates.  this Man's mouth entered a Serpent called Argoes, the young Man perceiving it in his mouth, strove to speak and cry, but could not, and so suddenly gnashing his teeth, devoured and swallowed down the Serpent: After which he was put to intolerable pains, his hands stretching and quivering like as a Man's that is hanged or strangled, and in this sort he cast himself up and down and died. It seemeth therefore that this Serpent hath his name from the sudden destruction he bringeth to the creatures it smiteth, and therefore in ancient time we read that Mercury was called Argiphon, for killing of Serpents.  
The Argolae are only mentioned by Suidas, for he saith, that Alexander brought them to Alexdria from Argos, and cast them into the River to expel and devour the Asps: where they continued a long time, till the bones of the Prophet Jeremy were brought out of Egypt unto Alexandria, which slew them, (as the same Author writeth:) And thus much of these two kinds of Serpents.   

Of ASPS.  
IN Hebrew as appeareth, Deut. 32. the Asp is called Pethens, in Psal. 58. Akschub, in Isa. 59 & Jer. 8. Zipheoni, an Asp or a Cockatrice, worse than a Serpent. The Arabians, Has●or, and Hascos'; the Greeks, Aspis; the Italians, Asp, and Aspide: the Spaniards, Bivora; the French, Vn aspic; the Germans, Ein sclang gennant; and the Latins, Aspis. About the notation or derivation of this word, there is some difference among Writers. Aristophanes deriveth it from Alpha, an intensive Particle, and Spizo, which signifieth to extend; either by reason of his sharp shrill hissing, or for the length of his body. Others derive Aspis from Hios, which signifieth venom or poison, and therefore saith the Scripture; The poison of Asps, because that is a predominant poison. The Latins call it Aspis, quòd venenum aspergit morsu, because it sprinkleth abroad his poison when it biteth. Besides we read of Aspis a Buckler, an Island in the Lycian Sea, a Mountain in afric, and there is a fashion of camping Soldiers in the field called Aspides.  
The Epithets declaring the nature of this pestiferous Serpent, are I●cheeir●, rejoicing in poison, Elikoessa, winding, Lichmeres, putting out the tongue, Smerdalee, fearful, Phoinessa cruelly killing. Likewise in Latin, dry, sleeping, drowsy, deadly, swelling, and Aspis Pharia, a Pharian Asp, so called of the Island Pharus, where they abound. It is said that the Kings of Egypt did wear the Pictures of 
Cael. Rhod.  Asps in their Crowns; whereby they signified the invincible power of principality in this Creature, whose wounds cannot easily be cured: And the Priests of Egypt and Aethiopia did likewise wear very long Caps, having toward their top a thing like a Navel, about which are the forms of winding Asps, to signify to the people, that those which resist GOD and Kings, shall perish 
Diodorus. Pierius.  by unresistible violence. Likewise by an Asp stopping his ear, was figured and understood a Rebel, obeying no laws or degrees of the Higher power: But let us leave this discourse of moralities, and come nearer to the natural description of Asps. There are many kinds of Asps after the 
Aelianus.  Egyptian division, for one kind is called Aspis sicca, a dry Asp. This is the longest of all other kinds, and it hath eyes flaming like fire, or burning coals; another kind is called Asilus, which doth not only kill by biting, but also with spitting, which it sendeth forth while it setteth his teeth hard together, and lifteth up the head. Another kind is called Irundo, because of the similitude it keepeth with Swallows, for on the back it is black, and on the belly white, like as is a Swallow. We read also in Albertus of Aspis Hipnalis, and Hippupex, but it may be that both these names signify but one kind. This Hypnale killeth by sleeping, for after that the wound is given, the Patient falleth into a deep and sweet sleep, wherein it dyeth: and therefore Leonicenus saith; Illam fuisse, ex cujus veneno sibi Cleopatram s●avem mortem conseivit, that it was the same which Cleopatra bought to bring upon herself a sweet and easy death. There is also an Asp called Athaes', which is of divers colours: But I do consider that all the kinds may well be reduced to three, that is, Ptyas, 
Aetius. Aegineta. Pliny.  Chersaea, and Chelidonia; Ptyas hurteth by poisoning men's eyes, by spitting forth venom, Chersaea liveth on the land, and Chelidonia in the waters.  
The Asp is a small Serpent, like to a land Snake, but yet of a broader back, and except in this differeth not much from the Snake, their necks swell above measure, and if they hurt in that passion, there can be no remedy, for the stroke of their eyes are exceeding red and flaming, and there are two pieces of flesh like a hard skin which grow out of their foreheads, according to these Verses of Nicander;  
Praeterea geminae ●alli instar fronte carunclae  
Haerent, sanguine is scintillant lumina flamis.  
That is to say;  
At hard as Brawn two bunches in their face  
Do grow, and flaming bloody eyes their grace.  
And the dry Asp, so called because it liveth in mid-lands, far from any water, hath a vehement strong sight, and these eyes both in one and other are placed in the Temples of their head. Their teeth are exceeding long, and grow out of their mouth like a Boars, and through two of the longest are little hollows, out of which he expresseth his poison: They are also covered with thin and tender skins, which slide up when the Serpent biteth, and so suffer the poison to come out of the holes, afterward they return to their place again. Of all which thus writeth Nicander;  
Quatuor huic intra Marillae ●●n●ava dentes,  
Radices fixere suas, quas juncta quibusdam  
Pelliculis tunica obducit, triste unde venenum  
Effundit, si forte suo se approximet hosti.  
In English thus;  
Within the hollow of their cheeks fiery teeth are seen  
Fast rooted, which a coat of skin doth join and over-hide,  
From whence sad venom issueth forth when she is keen,  
If that her ●o she chance to touch as she doth glide.  
The scales of the Asp are hard and dry, and red, above all other venomous Beasts, and by reason of her exceeding drought, she is also accounted deaf. About their quantity here is some difference among Writers: For Aelianus saith, that they have been found of two cubit's length, and their other parts answerable: Again, the Egyptians affirm them to be four cubits long: but both these may stand together, for if Aelianus say true, than the Egyptians are not deceived, because the 
Aetius. Avicenna. Arnoldus. Srabo.  greater number containeth the lesser. The Asp Ptyas is about two cubits long: the Chersaean Asps of the earth, grow to the length of five cubits; but the Chelidonian not above one, and this is noted, that the shorter Asp killeth soon, and the long more slowly: one being a pace, and another a fathom in length. Nicander writeth thus;  
Tam proceram extensa quaerunt quom brachia duci,  
Tantaque crassities est, quantum missile telum,  
Quod faciens hastas doct 〈…〉 faber expolit art●.  
Which may be thus Englished;  
As wide as arms in force outstretched,  
So is the Asp in length,  
And broad even as a casting Dart,  
Made by a wise Smith's strength.  
The colour of Asps is also various and divers, for the Irundo Asp, that is, the Chelidonian, resembleth the Swallow; the Ptyas or spitting Asp resembleth an Ash colour, flaming like Gold, and 
Aetius. Olaus.  somewhat greenish: the Chersaean Asp of an Ash-colour or green, but this later is more rare, and Pierius saith, that he saw a yellow Asp near Bellun: Of these colours writeth Nicander:  
Squalidus interdum color albet, saepe virenti,  
Cum maculis saepe est cineres imitante figura,  
Nonnunquam ardenti veluti succenditur igne,  
Idque nigra Aethiopum sub terra, quale refusus  
Nilus saepe lutum, vicinum in Nerea volvit.  
Thus overtherwise;  
Their colour whitish pale, and sometime lively green,  
And spots which do the Ash resemble,  
Some fiery red: in Aethiop black Asps are seen,  
And some again like to Nerean mud,  
Cast up by flowing of the Nilus flood,  
The Countries which breed Asps, are not only the Regions of afric, and the Confines of 
Am. Paraeus.  Nilus, but also in the Northern parts of the World (as writeth Olaus Magnus) are many Asps found: like as there are many other Serpents found, although their venom or poison be much 
Bellonius.  more weak then in Asrica; yet he saith, that their poison will kill a man within three or four hours without remedy. In Spain also there are Asps, but none in France, although the common people do style a certain creeping thing by that name. Lucan thinketh that the Original of all came from Africa, and therefore concludeth, that Merchants for gain have transported them into Europe, saying;  
Ipsa coloris egens, gelidum non transit in orbem  
Sponte sua, Niloque tenus metitur arenas.  
Sed quis erit nobis lucri pudor? Ind petuntur,  
Huc Lybicae mortes & fecimus Aspida merces.  
In English thus;  
The Asp into cold Regions not willingly doth go,  
But near the banks of Nilus' warm, doth play upon the sands.  
Oh what a shame, of wicked gain must we then undergo,  
Which Lybian deaths and Aspish wares have brought into our lands?  
Their abode is for the most part in driest soils, except the Chelidonian or Water Asp, which live in the banks of Nilus all the year long, as in a house and safe Castle, but when they perceive 
Aelianus.  that the water will overflow, they forsake the banks sides, and for safeguard of their lives, betake them to the Mountains. Sometimes also they will ascend and climb trees: as appeareth by an Epigram of Anthologius. It is a horrible, fearful, and terrible Serpent, going slowly, having a weak sight, always sleepy and drowsy, but a shrill and quick sense of hearing, whereby she is warned and advertised of all noise, which when she heareth, presently she gathereth herself 
Gillius.  round into a circle and in the midst lifteth up her terrible head: Wherein a man may note the gracious providence of Almighty GOD, which hath given as many remedies against evil, as there are evils in the World. For the dulness of this Serpent's sight, and slowness of her pace, doth keep her from many mischiefs. These properties are thus expressed by Nicander;  
Formidabile cui corpus, tardumque volumen,  
Quandoquidem transversa via est prolixaque ventris  
Spira, veternosique nivere videntur ocelli.  
At simul ac facili forte abservaverit aure▪  
Velure minimrm strepitum, segnes è corpore somnos  
Excutit, & teretem sinuat mox asperatractum,  
Horrendumque caput, porrectaque pectorat●llit.  
In English thus;  
This feared Asp hath slow and winding pace,  
When as her way on belly she doth traverse,  
Her eyes shrunk in her head winking, appear in face,  
Till that some noise her watchful eat doth 〈…〉 is,  
Then sleep shaked off, round is her body gathered,  
With dreadful head, o● mounted neck up lifted.  
The voice of the Asp is hissing, like all other Serpents, and seldom is it heard to utter any voice or sound at all, except when she is endangered, or ready to set upon her enemy. Where-upon saith Nicander;  
— Grave sibilat ipsa  
Bestia, dum ceriam vomit ira concita mortem.  
In English thus;  
This beast doth hiss, with great and loudest breath,  
When in her mood she threateneth certain death.  
That place of David, Psalm. 58. which is vulgarly read a death Adder, is more truly translated A deaf Asp, which when she is enchanted, to avoid the voyee of the Charmer, she stoppeth one of her ears with her tail, and the other she holdeth hard to the earth: And of this incantation thus writeth Vincentius Belluacensis. Vertute qu〈…〉 dam verborum incantatur Aspis, ne veneno interimat, vel ●t quidam dicunt ut quieta capi possit, & gemma de fronte ejus auferri, quae nature 〈…〉ter in eo nascitur, that is to say, The Asp is enchanted by virtue of certain words, so as she cannot kill with her poison, or as some say, be taken quietly without resistance, and so the Gem or precious Stone be taken out of her forehead, which naturally groweth therein. And from the words of the Psalm aforesaid, not only the certain and effectual use of charming is gathered by Pierius, but also by many justified in the case of Serpents. Whereof I have already given mine opinion in the former general Treatise, unto the which I will only add thus much in conclusion, which I have found in a certain unnamed Author; Daemons discurrunt cum verbis ad Serpents, & infectione interiori hoc faciunt, ut Serpentes ad nutum eorum movean 〈…〉, ae sine l●sione tractabiles exhibeantur: Which is thus much in effect; Devils run up and down with words of enchantment to Serpents, and by an inward or secret infection, they bring to pass that the Serpents dispose themselves after their pleasure, and so are handled without all harm. And indeed, that it may appear to be manifest, that this incantation of Serpents is from the Devil, and not from God, this only may suffice any reasonable man: because the Psalmist plainly expresseth, that the Serpent shifteth if off, and avoideth Peritissimas mussitantium 〈…〉 antationes, the most skilful Charmers. Now if it came from the unresistable power of Almighty God, it should pass the resistance of them or Devils; but being a fallacy of the Devil, the Serpent (wiser in this point then Men that believe it) easily turneth tail against it: and in this thing we may learn to be wise as Serpents, against the enchanting temptation of the Devil or Men, which would beguile us with shadows of words and promises of no valuable pleasures.  
If we may believe Pliny, Aelianus, and Philarchus, the Egyptians lived familiarly with Asps, and with continued kindness won them to be tame. For indeed among other parts of their savage beastliness, they worshipped Asps even as household Gods, by means whereof the subtle Serpent grew to a sensible conceit of his own honour and freedom, and therefore would walk up and down and play with their children, doing no harm, except they were wronged, and would come and lick meat from the table, when they were called by a certain significant noise, made by knacking of the fingers. For the guests after their dinner, would mix together Honey, Wine, and Meal, and then give the sign, at the hearing whereof they would all of them come forth of their holes; and creeping up, or lifting their heads to the table, leaving their lower parts on the ground, there licked they the said prepared meat, in great temperance by little and little without any ravening, and then afterward departed when they were filled. And so great is the reverence they bear to Asps, that if any in the house have need to rise in the night time out of their beds, they first of all give out the sign or token, lest they should harm the Asp, and so provoke it against them: at the hearing whereof, all the Asps get them to their holes and lodgings, till the person stirring be laid again in his bed.  
The holy kind of Asps they call Thermusis, and this is used and said in all their Temples of Isis with the fat of Oxen or Kine. Once in the year they crown with them the Image of Isis, and they say that this kind is not an enemy to Men, except to such as are very evil, whereupon it is death to kill one of them willingly.  
It is reported of a certain Gardiner making a ditch or trench in his Vineyard, by chance and ignorantly, he set his spade upon one of these Thermusis Asps, and so cut it asunder, and when he turned up the earth, he found the hinder part dead, and the forepart bleeding and stirring: at which sight his superstitious heart overcome with a vain fear, became so passionately distressed, that he fell into a vehement and lamentable frenzy. So that all the day time he was not his own man, and in the night, in his mad fits he leapt out of his bed, crying out with pitiful and eager complaint, that the Asp did bite him, the Asp did wound him, and that he saw the picture of the said Asp (by him formerly slain) following him, and tearing his flesh, and therefore most instantly craved help against it, saying still he perished by it, he was mortally wounded. And when he had now (saith Aelianus) continued a while in this superstitious fury and disease of the mind, his kindred and acquaintance brought him into the house of Serapis, making request unto that feigned God to remove out of his sight that spectre and apparition; and so he was released, cured and restored to his right mind.  
This kind of Asp they also say is immortal and never dyeth, and besides it is a revenger of sacrilege, as may appear by such another History in the same place. There was a certain Indian Peacock sent to the King of Egypt, which for the goodly proportion and feature thereof, the King out of his devotion consecrated to Jupiter, and was kept in the Temple. Now there was (saith he) a certain young M●n which set more by his belly, then by his God, which fell into a great longing for to eat of the said Peacock: and therefore to attain his appetite, he bribed one of the Officers of the Temple with a good sum of Money to steal the said Peacock, and bring it to him alive or dead. The covetous wretch enraged with the desire of the Money, sought his opportunity to steal away the Pea-cock, and one day came to the place where he thought and knew it was kept, but when he came, he saw nothing but an Asp in the place thereof, and so in great fear leapt back to save his life, and afterward disclosed the whole matter. Thus far Aelianus.  
The domestical Asps understand right and wrong, and therefore Philanthus telleth a story of such an Asp, which was a female, and had young ones: in her absence one of her young ones killed a child in the House: When the old one came again according to her custom to seek her meat, the killed child was laid forth, and so she understood the harm: Then went she and killed that young one, and never more appeared in that house. It is also reported, that there was an Asp that fell in love with a little Boy that kept Geese in the Province of Egypt, called Herculia, whose love to the 
〈◊〉.  said Boy was so fervent, that the Male of the said Asp grew jealous thereof. Whereupon one day as he lay asleep, set upon him to kill him, but the other seeing the danger of her love, awaked and delivered him.  
There is much and often mention made of Asps in holy Scripture, beside the forenamed place, Psal. 58. as in Esa. 59 the Jews are compared to Asps, and their labours to Spider's webs. And Esa. 11. The sucking child shall play upon the hole of the Asp. Whereupon a learned man thus writeth; Qui●unque ex h●minibus occulto veneno ad nocendum referti sunt, sub regno Christi mutato ingenio fore velpueris innoxios; that is, whosoever by secret poison of nature are apt to do harm to other, in the Kingdom of Christ their nature shall be so changed, that they shall not harm sucklings, not able to discover them. Great is the subtlety and foreknowledge of Asps, as may appear by that in Psal. 58. against the Charmers voice. As also it is strange, that all the Asps of Nilus do thirty days before the flood remove themselves and their young ones into the Mountains, and this is done yearly, once at the least, if not more often.  
They sort themselves by couples, and do live as it were in marriage, Male and Female, so that their sense, affection, and compassion, is one and the same: for if it happen that one of them be killed, they follow the person eagerly, and will find him out, even in the midst of many of his fellows: that is, if the killer be a beast, they will know him among beasts of the same kind: and if he be a man, they will also find him out among men: and if he be let alone, he will not among thousands harm any but he: breaking through all difficulties (except water,) and is hindered by nothing else, except by swift flying away. We have showed already, how the Psyllians in Asia cast their children 
Pli●y.  newly born to Serpents, because if they be of the right seed and kindred to their Father, no Serpent will hurt them, but if they be Bastards of another race, the Serpents devour them: these Serpents are to be understood to be Asps. Asps also we have showed were destroyed by the Argol●, 
Suidas.  which Alexander brought from Argos to Alexandria, and therefore those are to be reckoned their enemies. Shadows do also scare away & terrify Asps, as Seneca writeth. But there is not more mortal hatred or deadly war betwixt any, then betwixt the Ichneumon and the Asp. When the Ichneumon hath espied an Asp, she first goeth and calleth her fellows to help her, than they all before they enter fight do wallow their bodies in slime, or wet themselves, and then wallow in the sand, so harnessing, and as it were arming their skins against the teeth of their enemy: and so when they find themselves strong enough, they set upon her, bristling up their tails first of all, and turning to the Serpent till the Asp bite at them, and then suddenly ere the Asp can recover, with singular celerity they fly to her chaps and tear her in pieces, but the victory of this combat resteth in anticipation, for if the Asp first bite the Ichneumon, then is he overcome, but if the Ichneumon first lay hold on the Asp, then is the Asp overcome. This hatred and contention is thus described by Nicander;  
Solus eam potis est Ichneumon vincere pestem,  
Cum grave cautus ei bellum parat, editaque ova,  
Quae fovet in multorum hominum insuperabile lethum,  
Omnia fiacta terit, mordaceque dente lacessit.  
That is to say;  
Ichneumon only is of strength, that pest to overquell,  
'Gainst whom in wary wise his war he doth prepare,  
Her eggs, a deadly death to many men, in sand he doth out smell,  
To break them all within his teeth, this nimble beast doth dare.  
Pliny, Cardan, and Constantine affirm, that the herb Arum, and the root of Winterberry, do so astonish Asps, that their presence layeth them in a deadly sleep: and thus much of their concord with other creatures.  
Galen writeth, that the Marsians do eat Asps without all harm, although as Mercurial saith, their whole flesh and body is so venomous, and so replete with poison, that it never entereth into medicine, or is applied to sick or sound upon any Physical qualification: the reason of this is given by himself and Fracastorius, to be either, because Asps under their Climate or Region are not venomous at all, as in other Countries, neither Vipers nor Serpents are venomous: or else because those people have a kind of sympathy in nature with them, by reason whereof they can receive no poison from them.  
The poison of Asps saith Moses, Deut. 32. is crudele venenum, a cruel poison, and Job, 20. cap. expressing the wicked man's delight in evil, saith; That he shall suck the poison of Asps. For which cause, as we have showed already, the harm of this is not easily cured. We read that Canopus, the Master of 
Textor.  Menelaus ship, to be bittten to death by an Asp at Canopus in Egypt. So also was Demetrius Ph 〈…〉, a Scholar of Theophrastus, and the Keeper of the famous Library of Ptolemaeus Seter. Cleopatra likewise to avoid the triumph that Augustus would have made of her, suffered herself willingly to be bitten to death by an Asp. Wheeupon Propertius writeth thus:  
Brachia spectavi sacris ●dmorsa colubris,  
Et trahere occultum membra soporis iter.  
In English thus;  
Thus I have seen those wounded arms,  
With sacred Snakes bitten deep,  
And members draw their poisoned harms,  
Treading the way of deaths sound sleep.  
We read also of certain Mountebanks, and cunning Jugglers in Italy, called Circulatores, to perish by 
Aelianus.  their own devises through the eating of Serpents, and Asps which they carried about in Boxes as tame, using them for ostentation to get Money, or to sell away their Antidotes. When Po 〈…〉 peius Rufus was the great Master of the Temple-works at Rome, there was a certain Circulator or Quacksalver, to show his great cunning in the presence of many other of his own trade, which set to his arm an Asp, presently he sucked out the poison out of the wound with his mouth: but when he came to look for his preservative water, or antidote, he could not find it; by means whereof the poison fell down into his body, his mouth and gums rotten presently, by little and little, and so within two days he was found dead. The like story unto this is related by Amb. Paraeus, of another, which at Florence would fain sell much of his medicine against poison, and for that purpose suffered an Asp to bite his flesh or finger, but within four hours after he perished, notwithstanding all his antidotical preservatives.  
Now therefore it remaineth, that we add in the conclusion of this History, a particular discourse of the bitings and venom of this Serpent, and also of such remedies as are appointed for the same. Therefore we are to consider, that they by't and do not sting, the females by't with four teeth, the 
Mercurial. Aetius.  males but with two, and when they have opened the flesh by biting, than they infuse their poison into the wound. Only the Asp Pty●s, killeth by spitting venom through her teeth, and (as Avicen saith) the savour or smell thereof will kill, but at the least the touching infecteth mortally. When an Asp hath bitten, it is a very difficult thing to espy the place bitten or wounded, even with most excellent eyes, as was apparent upon Cleopatra aforesaid; and the reason hereof is given to be this, because the poison of Asps is very sharp, and penetrateth suddenly and forcibly under the skin, even to the inmost parts, not staying outwardly, or making any great visible external appearance. Yet Galen writing to Piso, affirmeth otherwise of the wound of Cleopatra; but because drowsiness and sleep followeth that poison, I rather believe the former opinion: and therefore Lucan calleth the Asp, Somnifera, that is, a sleep-bringing Serpent. And Pictorius also subscribeth hereunto.  
Aspidis & morsu laesum dormire satentur  
In mortem, antid●tum nec valuisse serunt.  
Which may be Englished thus;  
He that by rage of Asps tooth is bitten or is wounded,  
They say doth sleep until his death cureless, he is confounded.  
The pricks of the Asps teeth, are in appearance not much greater than the prickings of a needle, without all swelling, and very little blood issueth forth, and that is black in colour; straightway the eyes grow dark and heavy, and a manifold pain ariseth all over the body, yet such as is mixed with some sense of pleasure, which caused Nicander to cry out, Perimitque virum absque dolore, it kills a man without pain. His colour is all changed, and appeareth greenish like grass. His face or forehead is bend continually frowning, and his eyes or eyelids moving up and down in drowsiness without sense, according to these verses following.  
Nec tamen ulla vides impressi vulnera morsus,  
Nec dignus fatu tumor ictum corpus adurit.  
Sed qui laesus homo est, citra omnem fata dol●rem  
Claudit, & ignavo moriens torpore fatiscit.  
Which I translate thus;  
Wounds of impressed teeth, none canst thou see,  
Nor tumour worth the naming, smitten body burning,  
But yet the hurt man painless taketh destiny,  
And sleeping dyeth, sluggishly him turning.  
The true signs then of an Asps biting, is stupour or astonishment, heaviness of the head, and slothfulness, wrinking the forehead, often gaping and gnawing, and nodding, bending the neck, and Convulsion: but those which are hurt by the Ptyas, have blindeness, pain at the heart, deafness, and swelling of the face. And the signs of such as are hurt by the Chalidonian or Chersaean Asp, and the Terrestrian are all one, or of very little difference, except that I may add the Cramp, and the often beating of the pulse, and frigidity of the members or parts, or pain in the stomach, but all of them in in general, deep sleep, and sometimes vomiting. But by this, that the blood of the place by them bitten turneth black; it is apparent and manifest, that the poison of the Asp mortifieth or killeth the natural heat, which is overcome by the heat of the poison outwardly, and the darkness or blindness of the eyes proceedeth of certain vapours which are infected, and ascend up to the disturbance of the brain: and when the humours are troubled in the stomach, then followeth vomiting or else the cramp, and sometimes a looseness when the knuckles are drawn in by the venomous biting, or the infected humours falling down into the entrails. To conclude, so great is the 
Ponzettus.  tabifical effect of this poison of Asps, that it is worthily accounted the greatest venom, and most dangerous of all other; for Aelianus saith, Serpentum venenum cum pestiferum sit, tum multò aspidu pestilentius, the poison of all Serpents is pestiferous, but the venom of the Asp most of all. For if it touch a green wound, it killeth speedily, but an old wound receiveth harm thereby more hardly. In 
Galen.  Alexandria, when they would put a Man to a sudden death, they would set an Asp to his bosom or breast, and then after the wound or biting, bid the party walk up and down, and so immediately within two or three turns he would fall down dead. Yet it is reported by Pliny, that the poison of Asps drunk into the body doth no harm at all, and yet if a Man eat of the flesh of any beast slain by an Asp, he dyeth immediately.  
But concerning the cure of such as have been, or may be hurt by Asps, I will now entreat, not spending any time to confute those, who have wrote that it is incurable: on the contrary it shall be manifest, that both by Chirurgery and Medicines, compound and simple, this both hath been and may happily be effected. First it is necessary when a Man is stung or bitten by a Serpent, that the 
Dioscorid. Actuarius. Aegineta.  wounded part be cut off by the hand of some skilful Chirurgeon, or else the flesh round about the wound, with the wound itself to be circumcised and cut with a sharp Razor; then let the hottest burning things be applied, even the ●earing Iron to the very bone. For so the occasion being taken away from the poison to spread any further, it must needs die without any further damage. Then also the holes in the mean time before the ejection must be drawn, either with Cupping-glass or with a Reed, or with the naked rump of a Ringdove or Cock; I mean the very hole set upon the bitten place. And because the hole is very narrow and small, it must be opened and made wider, the blood be drawn forth by scarifications, and then must such medicinal herbs be applied as are most opposite to poison, as Rue, and such like. And because the poison of Asps doth congeal the blood in the 
Mercurialis.  veins, therefore against the same must all hot things made thin be applied, as Mithridatum and treacle dissolved in Aqua vitae, and the same also dissolved into the wound; then must the Patient be used to bathe, fricasing or rubbing, and walking, with such like exercises. But when once the wound beginneth to be purple, green, or black, it is a sign both of the extinguishment of the venom, and also of the suffocating of natural heat, then is nothing more safe then to cut off the member, if the party be able to bear it. After Cupping-glasses, and Scarifications, there is nothing 
Paraeus.  that can be more profitably applied then Cen●ory, Myrrh, and Opium, or Sorrel after the manner of a Plaster. But the body must be kept in daily motion and agitation, the wounds themselves often searched and pressed, and Sea-water used for fomentation. Butter likewise, and the leaves of 
Aetius.  Yew, are very good to be applied to the bitings of Asps. And in the Northern Regions, (as witnesseth Olaus Magnus,) they use nothing but Bran like a Plaster, and their Cattle they anoint with treacle and Salt all over the bunch or swelling. And thus much for the Chirurgical cure of the biting of Asps. In the next place, we may also relate the medicinal cure, especially of such things as are compound, and received inwardly.  
First, after the wound, it is good to make the party vomit, and then afterward make him drink juice of Yew and treacle, or in the default thereof, Wine, as much of the juice as a groat weight, or rather more. But for the trial of the party's recovery, give him the powder of Centory in Wine to drink, and if he keep the medicine, he will live, but if he vomit or cast it up, he will die thereof. But for the better avoidance and purging out the digested venom, distributed into every 
Mercurialis.  part of his body, give the party Garlick beaten with Zythum, until he vomit, or else Opoponex in Wine allayed with water: also Origan dry and green. After the vomit, the former antidotical medicines may be used. And the Northern people use no other treacle then Venetian. Whereas there 
Andrea's.  are abundance of all manner of Serpents in the Spanish Islands, yet never are any found there to use treacle, neither do they account of it as of a thing any whit virtuous, but instead thereof they use the bearded Thapsia, Gillyflowers, and red Violets, and the herb Avance, boiled in Wine Vinegar, the sharpest that may be gotten, and a sound man's Urine, wherewithal they bathe the wounded part, although much time after the hurt received. But saith Amb. Paraeus, it is much better for the Patient to drink thereof fasting, and before meat two hours, three ounces at a time. And by the help of this notable experiment, the Inhabitants of those Islands are nothing afraid to offer their bodies to be bitten by the most angry Asps. And thus much for compound medicines in general.  
It is said, that the first and chiefest easy remedy for such as are bitten by Asps, is to drink so much of the sharpest Vinegar, as he can sensibly perceive and feel the same upon the right side of his midriff, 
Aetius.  because that poison first of all depriveth the liver of sense. For Pliny saith, that he knew a man carrying a bottle of Vinegar to be bitten by an Asp, whiles by chance he trod thereupon, b●● as long as he bore the Vinegar and did not set it down, he felt no pain thereby, but as often as to ease himself he set the bottle out of his hand, he felt torment by the poison, which being related to the Physicians, they knew thereby that Vinegar drunk into the stomach was a sovereign antidote against poison. Yet some say, that the first knowledge of this virtue in Vinegar, grew from the necessity which a little boy bitten by an Asp had of drinking, and finding no other liquor but a bottle of Vinegar, drank thereof a full draught, and so was eased of his pain. For the reason is, that it hath both a refrigerative, and also a dissipating virtue, as may appear when it is poured on 
Cor. Celsus.  the earth, because it yieldeth a froth, and therefore when it cometh into the stomach, it disperseth all the infected humours.  
The Northern Shepherds do drink Garlic and stale Ale against the bitings of Asps. And some 
Olaus Mag.  hold an opinion that Aniseed is an antidote for this sore. Others use Hart-wort, Apium seed, and Wine. Aron being burned, hath the virtue to drive away Serpents, and therefore being drunk with Oil of bays in black Wine, it is accounted very sovereign against the bitings of Asps. The fruit of Balsam, with a little powder of Gentian in Wine, or the juice of Mints, keepeth the stomach from the Cramp after a Man is bitten by an Asp. Others give Castoreu 〈…〉, with Lignum Cassiae, and some the skin of a Storks stomach or maw. There be certain little filthy and corrupt Worms bred in rotten wood or paper, called Cimices, these are very profitable against poison of Asps, or any other venomous biting beast, and therefore it is said that Hens and other Pullein do earnestly seek after these worms, and that the flesh of such fowl as have eaten thereof, is also profitable for the same purpose.  
Athenaeus also writeth, how certain Thiefs were condemned to be cast to Serpents to be destroyed, now the morning before they came forth, they had given them to eat Citrons; when they were brought to the place of execution, there were Asps put forth unto them, who bit them, and yet did not harm them. The next day, it being suspected, the Prince commanded to give one of them a Citron, and the other none, so when they were brought forth again the Asps fell on them, and slew them that had not eaten Citron, but the other had no harm at all. The Egyptian C 〈…〉 matis 
Pliny. Orpheus.  or Periwink drunk in Vinegar, is very good against the poison of Asps; so likewise is Coral in Wine, or the leaves of Yew. Henbane bruised with the leaves thereof, and also bitter Hops have the same operation. The urine of a Tortoise drunk, is a medicine against all bitings of wild beasts, and the urine of a Man hurt by an Asp, as Marcus Varro affirmed in the eighty ninth year of his age, according to the observation of Serenus saying;  
Si vero horrendum vulnus fera fecerit Asp is,  
Vrinam credunt propriam conducere potu:  
Varronis fuit ista senis sententia, nec non  
Plinius ut memorat, sumpti juvat imber aceti.  
Which may be Englished thus;  
If that an Asp a mortal wound do bite,  
It's thought his urine well doth cure again,  
Such was the saying of old Varro height,  
And Pliny too, drink Vinegar like drops of rain.  
But it is more safe to agree with Pliny in the prescription of Man's urine, to restrain it to them that never had any beards. And more particularly against the Asp called Ptyas, and Matthiolus out of Dioscorides saith, that the quintessence of Aqua vitae, and the usual antidote, both mixed together and drunk, is most powerful against the venoms of the deaf Asp. And thus much for the antipathy and cure of Asps biting venomous nature, whereunto I will add for a conclusion, that proverbial speech, of one Asp borrowing poison of another, out of Tertullian against the Heretic M 〈…〉cion, who gathered many of his absurd impieties from the unbelieving Jews. De 〈…〉 nunc h 〈…〉 cousin à Judaeo aspis quod aiunt á Vipera 〈…〉 tuari venenum, that is, let the heretic now cease to borrow his 〈◊〉 of a Jew, as the Asps do borrow their poison from Vipers. And true it is, that this proverb hath especial use, when one bad man is holp or counselled by another; and therefore when Di●genes saw a company of women talking together, he said merrily unto them, Asp is par' echidnes pharmacon danet 〈…〉 tai, that is, the Asp borroweth venom of the Viper. Thus much of the Asp.   

Of the Description and differences of BEES.  
AMongst all the sorts of venomous Infects, (or cut-wasted creatures) the sovereignty and pre-eminence 
Dr. Bonban his discourse of Bees, Wasps and Drones.  is due to the Bees, who only of all others of this kind, are made for the nourishment of mankind, all other (cut-wasted) serving only for medicinal use, the delight of the eyes, delectation of the ears, and the ornament, trimming, and setting forth of the body, which they perform at the full▪ They are called of the Hebrews, Deborah; the Arabians term them, Albara, N 〈…〉 halea, 
Names.  and Z●har; the Illyrians and Sclavonians, Wezilla; the Italians, Ape, Api, una sticha, Mos●atell● Ape or Scoppa, Pecchi; the Spaniards, Abeia; Frenchmen, Mousches au miel; the Germans, Ee 〈…〉 The Flemings, Buy; the Polonians, Pzizota; the Irish men, Camilii. In Wales a Bee is called Gwen●v. Amongst the Grecians they have, purchased sundry names, according to the diversity of Nations, Countries and places, but the most vulgar name is Melissa, and in Hesiodus, Meli●. Othersome call a Bee Plastis, á fingendo, of framing. Some again Anthedon: and of their colour, 〈…〉 hai. Of their Offices and charge, Egemones, ab imperando, from governing. sirens, à suavi cantu, from their sweet voice. The Latins call them by one general name, Apis and Apesd Varro sometimes terms th' 〈…〉 Ave●; but very improperly, for they might better be named Volucres, not Aves. So much for their names, 〈…〉 owe to the de 〈…〉.  
Bees even by nature are much different: for some are more domestical and tame, and other again 
Differences of Bees from nature.  are altogether wild, uplandish, and agrestial. Those former are much delighted with the familiar friendship, custom and company of men, but these can in no wife brook or endure them, but rather keep their trade of Honey-making in old trees, caves, holes, and in the ruders, and rubbish of old walls and houses. Of tame Bees again, some of them live in pleasant and delightful Gardens, and abounding with all sweet scenting and odoriferous plants and herbs; and these are great, soft, sat, and big bellied. Others again, there be of them that live in Towns and Villages, whose study and labour is to gather Honey from such plants as come next to hand, and which grow farther off, and these are lesser in proportion of body rough and more unpleasant in handling; but in labour, industry, wit and cunning, far surpassing the former. Of both sorts of these, some have stings (as all true Bees have:) others again are without a sting, as counterfeit and bastardly Bees, which (even like the idle, sluggish, lither, and ravenous cloistered Monks, thrice worse than thiefs) you shall see to be more gorbellied, have larger throats, and bigger bodies, yet neither excellent or markable, either for any good behaviour and conditions, or gifts of the mind. Men call these unprofitable cattle, and good for nothing, Fuci, that is Drones; either because they would seem to be labourers, when indeed they are not: or because that under the colour and pretence of labour (for you shall sometime have them to carry wax, and to be very busy in forming and making Honeycombs,) they may eat up all the Honey. These Drones are of a more blackish colour, somewhat shining, and are easily known by the greatness of their bodies. Besides some Bees are descended of the Kingly race, and born of the blood Royal: whereof Aristotle maketh two sorts; a yellow kind, which is the more noble, and the black, garnished with divers colours. Some make three Kings, differing in colour, as black, red, and divers coloured. Menecrates saith, that those who are of sundry colours are the worse, but in case they have diversity of colour with some blackness, they are esteemed the better. He that is elected Monarch Caesar, and Captain General of the 
Description of the King.  whole swarm, is ever of a tall, personable, and heroical stature, being twice so high as the rest, his wings shorter, his legs strait, brawny, and strong, his gate, pace and manner of wa●●ing is more lofty, stately, and upright, of a venerable countenance; and in his forehead there is a certain red spot or mark with a Diadem; for he far differeth from the popular and inferior sort in his comeliness, beauty, and honour. The Prince of Philosophers confoundeth the sex of Bees, but the greatest company of learned Writers do distinguish them: whereof they make the feminine sort 
Differences in regard of sex.  to be the greater. Others again will have them the lesser, with a sting: but the sounder sort (in my judgement) will neither know nor acknowledge any other males, besides their Dulles and Princes, who are more able and handsome, greater and stronger than any of the rest, who stay ever at home, and very seldom (unless with the whole Swarm) they stir out of doors, as those whom nature had pointed out to be the fittest to be stander-bearers, and to carry ancients in the camp of Venus, and ever to be ready at the elbows of their loves to do them right: Experience teaching us, that these do sit on Eggs, and after the manner of birds, do carefully cherish and make much of their young, after the thin membrane or skin wherein they are enclosed is broken.  
The difference of their age is known by the form, state, and habit of their bodies. For the young Bees have very thin and trembling wings, but they that are a year old, as they that are two or three years of age are very trim, gay, bright-shining and in very good plight and liking, of the colour of Oil.  
But those that have reached to seven years, have laid away all their flatness and smoothness, neither can any man afterwards either by their figure and quality of their bodies or skins, judge or discern certainly their age (as we say by experience in Horses:) For the elder sort of them are rough, hard, thin and lean scrags, starvelings, loathsome to touch and to look upon, somewhat long, nothing but skin and bone, yet very notorious and goodly to see to, in regard of their gravity, hoariness and anciency. But as they be in form and shape, nothing so excellent, so yet in experience and industry they far outstrip the younger sort, as those whom time hath made more learned, and length of days joined with use, hath sufficiently instructed and brought up in the Art or trade of Honey-making.  
The place likewise altereth one whiles their form, and sometimes again their nature, (as their 
The difference of the form of Bees according to the place.  sex and age do both.) For in the Islands of Molucca, there be Bees very like to winged Pismires, but somewhat lesser than the greater Bees, as Maximilian Transilvonus, in an Epistle of his written to the Bishop of Salspurge, at large relateth it. Andrew Thevet in his book that he wrote of the Newfound World, Chap. 51. amongst other matters reporteth that he did see a company of flies or Honeybees 
Bees of America.  about a tree named Vhebehason, which then was green, with the which these Honeybees do live and nourish themselves: of the which trees there were a great number in a hole that was in a tree, wherein they made Honey and Wax. There is two kinds of the Honeybees, one kind are as great as ours, the which cometh not only but of good smelling flowers, also their Honey is very good, but their Wax not so yellow as ours. There is another kind half so great as the other: their Honey is better than the other, and the wild men name them Hira. They live not with the others food, which to my judgement maketh their Wax to be as black as coals, and they make great plenty, specially near to the River Vasses, and of Plate. The Bees called Chalcoides, which are of the colour of brass, and somewhat long, which are said to live in the Island of Creta, are implacable, great fighters and quarrellers, excelling all others in their stings, and more cruel than any others, so that with their stings they have chased the Inhabitants out of their Cities; the remainder of which Bees do remain and make their Honeycombs (as Aelianus saith) in the Mountain Ida. Thus much of the differences of Bees; now it remaineth to discourse of the Politic, Ethical, and Oeconomick virtues and properties of them.  
Bees are governed and do live under a Monarchy, and not under a tyrannical State, admitting and 
The government of Bees.  receiving their King, not by succession or casting of lots, but by respective advice, considerate judgement, and prudent election; and although they willingly submit their necks under a Kingly government, yet notwithstanding they still keep their ancient liberties and privileges, because of a certain Prerogative they maintain in giving their voices and opinions, and their King being deeply bound to them by an oath, they exceedingly honour and love.  
The King as he is of a more eminent stature, and goodly corporature (as before we have touched) then the rest: so likewise (which is singular in a King) he excelleth in mildness and temperateness of behaviour. For he hath a sting, but maketh it not an instrument of revenge, which is the cause that many have thought their King never to have had any. For these are the laws of nature, not written with Letters, but even imprinted and engraven in their conditions and manners: and they are very slow to punish offenders, because they have the greatest and Sovereign power in their hands. And although they seem to be slack in revenging and punishing private injuries, yet for all that they never suffer rebellious persons, refractorious, obstinate, and such as will not be ruled, to escape without punishment, but with their pricking stings they grievously wound and torment, so dispatching them quickly. They are so studious of peace, that neither willingly nor unwillingly they will give any cause of offence or displeasure. Who therefore would not greatly be displeased with, and hate extremely those Dionysian Tyrants in Sicilia, Clearchus in Heraclea, and Apollodorus the Thief, Pieler and spoiler of the Cassandrines? And who would not detest the ungratiousness of those lewd clawbacks, and Trencher-parasites, and flatterers of Kings, which dare impudently maintain, that a Monarchy is nothing else but a certain way and rule for the accomplishing of the will, in using their authority as they list, and a science or skilful trade, to have wherewith to live pleasantly in all sensual and worldly pleasure: which ought to be far from a good Prince, who whilst be would seem to be a Man, he show himself to be far worse than these little poor winged creatures. And as their order and course of life is far different from the vulgar sort, so also is their birth; for they of the Kingly race are not born after the manner of a little Worm, as all the Commonalty are, but is forthwith winged, and amongst all his younglings; if he find any of his sons to be either a fool, unhandsome, that none can take pleasure in, rugged, rough, soon angry, furnish or too tasty, ill shaped, not beautiful or Gentlemanlike, him by a common consent, and by a Parliamentary authority they destroy, for fear lest the whole Swarm should be divided and distracted into many minds, and so at length the Subjects undone by factions, and banding into parts.  
The King prescribeth laws and orders to all the rest, and appointeth them their rules and measrues: for some he straightly chargeth and commandeth, (as they tender his favour, and will avoid his displeasure) to fetch and provide water for the whole Camp. He enjoineth others to make the Honeycombs, to build, to garnish, and trim up the house well and cleanly, to finish perfectly the work, to find and allow, to promote and show others what to do. Some he sendeth forth to seek their living, but being worn with years, they are maintained at the common stock at home. The younger and stronger being appointed to labour, and take their turns as they fall: And although (being a King) he be discharged and exempt from any mechanical business, yet for all tliat, in case of necessity he will buckle himself to his task, never at any time taking the field or air abroad, but either for his health's sake, or when he cannot otherwise choose, by means of some urgent business. If in respect of his years he be lusty and strong, then like a Noble Captain he marcheth before his whole winged-army, exposing himself first to all perils, neither with his good will will he be carried of his Soldiers, unless he be wearied and weakened by means of crooked age, or mastered and clean put out of heart, by any violent sickness, so that he can neither stand on his legs, nor fly. When night approacheth, the sign and token being given by his Honey-pipe, or Cornet, (if you will so call it) a general Proclamation is made through the whole Hive, that every one shall betake himself to rest, so the watch being appointed, and all things set in order, they all make themselves ready and go to bed. So long as the King liveth, so long the whole swarm enjoy the benefit of peace, leading their lives without any disquieting, disturbance, vexation, or fear of future wars. For the Drones do willingly contain themselves in their own cells, the elder living contented with their own homes, and the younger not daring for their ears to break into their father's Lands, or to make any inroads or invasion into the houses of their predecessors. The King keepeth his Court by himself, in the highest and largest part of the whole Palace, his lodging being workmanlike and very cunningly made of a fine round or enclosure of Wax, being thus as it were fenced and paled about as with a defensible wall. A little from him dwell all the King's children, being very obedient to their parent's beck: Their King being dead, all his subjects in an uproar, Drones bring forth their young in the cells of the true Bees, all are in a hurly burly, all being out of season and order. Aristotle saith, that Bees have many Kings, which I would rather term Viceroys or Deputies, sithence it is certain (as Antigonus affirmeth) that as well the swarms do die and come to nought, by having of many Kings, as none at all. And thus to have spoken of good Kings let this suffice. Evil Kings are more rough, rugged, browner, blacker, and of more sundry colours: whose natures and dispositions you will condemn, in respect of their habit and manner of body and mind, the one and other are thus Physiognomically described by the Poet;  
Namque duae regum facies, duo corpora gentis.  
Alter erit maculis auro squallentibus arden's,  
Et rutilis clarus squamis, insignis & ore.  
Faedior est alter multo, quam pulvere abacto  
Quum venit & sieco terram spuit ore venator:  
Desidia latamque trahens inglorius aluum— Hunc  
Deed neci, melior vacua sine regnet in aula.  
In English thus;  
The two aspects of Kingly Bees, two Nations do disclose,  
One of them, Golden spotted red, burning with pale hue,  
And having scales both red and clear, and great about the nose,  
The other filthy to behold like dust, for it is true,  
Which hunters spit upon dry land, when all is crushed and pressed,  
In sloth belly broad, doth travail worse than the least,  
Him kill, let the other reign  
Alone, in empty Court, do not disdain.  
And thus hitherto have we spoken of their Kings and Dukes: now will we bend our discourse to the common sort of Bees.  
Bees are neither to be accounted wild, nor altogether calm and quiet creatures, but of a nature betwixt both: and of all other they are esteemed most serviceable and profitable. Their sting giveth both life and death to them, for being deprived of it, they surely die: but having it, they repel all hostility from their swarms. Of these there are none idle, although they be not all Honey-makers, neither are the most sluggish of them all, like unto the Drones in their inclination and manners: For they do not corrupt and mar the Honeycombs, neither do they lie in wait by treachery and deceit to filch Honey, but are nourished by flowers, and flying forth with their fellows, do get their living with them; although some of them want the skill to make and lay up the Honey finely and safely, yet notwithstanding every one hath his proper charge and business to use and practise; for these bring water to the King, and to the older Bees that cannot travail.  
The elder sort if they be of a strong and robustious constitution, are chosen for the guard of the King's person, as the fittest persons to be about him, in respect of their approved worth, faithful dealing, and uprightness of conscience, for the ordering and disposing of all matters. Some give Physic to those that are sick, by making and giving to them a medicinal aliment of Honey, that is drawn from Anise, Saffron and hyacinths. But if any through age or sickness chance to die, than they whose office it is to carry forth the dead bodies to burying do forthwith flock together, carrying the dead body of their brother on their shoulders, as it were on a Beer, lest the pure Honeycombs might be tainted with any uncleanliness, stink, or nastiness.  
Bees have also their Ambassadors and Orators, sent with commission or authority, and put in trust to deal in their Prince's affairs, their old beaten Soldiers, their Pipers, Trumpeters Horn-winders, Watchmen, Scout-watches, and Sentiness. Likewise Soldiers ever in a readiness to defend, and look to their Hony-wealth and goods, as if it were a City committed to their trust and valiancy, and these do punish, torment, and throw to the ground all flying Thiefs and Worms, that dare invade secretly by any cunning passage, or mine into their mansions. And that they might bear the world in hand, that they are no privy or secret Thiefs in their flying, they make a noise and humming, which together with their flight, is heard both to begin and end: Which sound, whether it proceedeth from the mouth, or from the motion of their wings, Aristotle and Helychius do much vary and contend.  
Their Pipers and horn-blowers do edere Ziggon, as Hesychius saith (the Englishmen term it Sing) and that they make to be the watchword and privy token, for their watch and ward, sleep, and daily labour. They love their King so entirely, that they never suffer him to go abroad alone, but their Army being divided into two parts, and by heaps winding themselves round, they do as it were enclose and fence him on all sides. If in any journey the King hap to wander from his company, and cannot be found, being driven away by the force of some stormy winds or weather, they all forthwith make a privy search, and with their quick-senting, pursue and follow the chase so long, until he be certainly found; and then because he is tired with flying, and the tediousness of tempests, the common sort lift him upon their wings, and so triumphantly convey him home as it were in a Chariot. But if he die by the way, than they all mournfully depart, every one to his own place separating themselves, or peradventure for a while, they work up their Honeycombs not yet finished, but never make any more Honey; So that at length, growing to be lazy, sickly, wasted, consumed and distained with their own filth and corruption, they all miserably perish. For they cannot possible live without a King, against whom, none is so hardy as to lift up his finger to offer him any violence, much less to conspire his destruction, unless he (after the fashion of Tyrants) do overthrow and turn all things upside down, after his own will and lust, or neglecting carelessly the Weal public, setteth all upon six and seven. Yea, if he accustom himself to go often abroad, (which he cannot do without the great hurt and prejudice of his Citizens) they do not by and by kill him, but they take from him his wings, and if he then amend his life and look better to his office, they singularly affect and honour him.  
When the King by flying away hath left his Bees, they fetch him again, and being a fugitive from his Kingdom, they follow him amain by his smell, as it were with hue and cry, (for amongst them all the King smelleth best) and so bring him back to his Kingly house. None dare venture out of his own lodging first, nor seek his living in any place, except the King himself first going forth, do direct them the way of their flight. For I am hardly of Aristotle's mind, who affirmeth that the King never cometh abroad, but when the whole swarm doth, which is seldom seen. But if by reason of his tyranny, cruelty, and violent rule, they be forced to seek some other dwelling places, than a few days before the time appointed, there will be heard a solitary, mournful, and peculiar kind of voice, as it were of some trumpet, and two or three days before they fly about the mouth of the Hive; so when all things are in a readiness for their flight, being all assembled, they fly all speedily away, and kill the Tyrant (whom they left behind) if he attempt to follow them. But a good King they never forsake; and if at any time he pine and fall away by reason of sickness, any plague, or murrain, or through old age, all the meaner sort do make moan, the whole rout and multitude of Senators and Aldermen do greatly bewail him, not conveying any meat into their Hives, nor yet looking out of doors for mere grief, filling the whole house with sorrowful hum and laments, and gathering themselves by heaps about the carcase of the dead King, they do with great noise tragically mourn for him. Neither doth continuance of time mitigate or take away their grief, but at length all of these faithful friends, partly through grief, and partly through famine, they are clean consumed and brought to death.  
Whilst they have a King, the whole swarm and company is kept in awful order, but he being gone, they go under the protection of other Kings. They have not many Kings at once, neither can they endure usurpers, overthrowing their houses, and rooting out their stock and family. And if in one swarm there be two Kings, (as sometimes it falleth out) than one part adhereth to the one King, and the other side cleaveth to the other, so that sometimes in one hive you shall find Honeycombs of sundry forms and fashions: where they behave themselves so honestly and neighbourly, that the one meddleth not with the others charge and business, having no mind to enlarge their Empire, to entice, draw, or win by fair means the subjects of the other side, but every one being obedient to his own King without contradiction. They honour him so highly, that being lost they complain; being decrepit, they preserve and keep him; being weary, they carry him round about with them; being dead, they bewail him with all funeral pomp and heaviness, yielding up at length even their very lives for an assurance of their loves and faithful dealings. Oftentimes they arrear deadly war against strangers born, for the Honey that they have stolen from them, as for the catching and snatching up aforehand those flowers whereon they purposed to sit on; so that sometimes the quarrel is determined by dint of sword in a just battle. Oftentimes again they wrangle about their Honeycombs and dwelling houses, but then the deadly and unappeasable war is, when the contention is about the life, crown, and dignity of their King, for than they bestir themselves most eagerly, defending him most valiantly, and receiving the darts or stings that are bended against him, with an undaunted courage, by the voluntary and thick interposing of their own bodies, betwixt the darts and the person of their King.  
Neither are Bees only examples to men of Political prudence and fidelity, but also precedents for them to imitate in many other virtues. For whereas Nature hath made them Zooa agelaia, that is, creatures living in companies and swarms, yet do they all things for the common good of their own rout and multitude, excepting ever the Drones and Thiefs, whom if they take tripping in the manner, they reward with condign punishment. Their houses are common, their children common, their laws and statutes common, and their country common. They couple together without question as Camels do, privily and apart by themselves, which whether it proceed of modesty, or be done through the admirable instinct of Nature, I leave it to the dispute and acquaint resolution of those grave Doctors, who being laden with the badges and cognisances of learning, do not stick to affirm that they can render a true reason even by their own wits, of all the causes in nature, though never so obscure, hid and difficult.  
Flies and Dogs do far otherwise, whose impudence is such, that having no regard of times, persons, or places, they will not give place, or be disjoined. Yea the Massagets (as Herodatus writeth) having their quiver of arrows on their carts, they dealt with their wives very unseasonably, and though all men beheld it, yet they most impudently contemned it. And that which is worse, this beastly fashion is crept amongst the usurpers, or at least professors of the Christian name, who shame not openly to kiss and embrace, yea even to play and meddle with filthy whores and brothelly queans. Bees surely will condemn these kind of people of beastial impudence and wanton shamelesness; or causing them to blush if they have any grace, will teach them repentance. Neither are they altogether such creatures as cannot endure or away with music, (which is the Princess of delights, and the delight of Princes) as many unlearned people cannot, but are exceedingly delighted with tune in any harmony wherein is no jarring, so the same be simple and unaffected.  
And although they have not the skill to dance according to due time, order and proportion in Music, as they say Elephants can, yet do they make swifter or slower their flight, according to the Trumpeters mind, who with his sharp and shrill sound causeth them to bestir themselves more speedily; but beating slowly and not so loud upon his brazen instrument, maketh them more slow, and to take more leisure. Neither hath Nature made them only the most ingenious of all living creatures, but by discipline hath made them tame and tractable. For they do not only know the hand and voice of the Honey-man, or him that hath the charge and ordering of the same, but they also suffer him to do what liketh him best: which every man must needs confess to be an argument of a generous and noble disposition, thus to undergo the rule of their Overseers and Surveyors, but the hand and discipline of a stranger they will by no means endure.  
As for oeconomical virtues they excel also, and namely for moderate frugality and temperance, not profusely and prodigally wasting and devouring the great store of Honey which they gathered in the Summer season, but they sustain themselves therewith in Winter, and that very sparingly; And so whilst they feed upon few meats, and those of the purest sort, they purchase long life, (the reward of sobriety.) Neither are they so niggardly and sordidous minded, but when as they have gathered more Honey than their number can well spend, they communicate and impart some very liberally amongst the Drones. As for their cleanliness these may be certain arguments, that they never exonerate nature within their hives, (except constrained thereto by some sickness, foul weather, and for some urgent necessity) that they convey away the dead carcases, that they touch no rotten nor stinking flesh, or any other thing, no herb that is withered, nor no ill scenting or decayed flowers.  
They kill not their enemies within their hives, they drink none but running water, and that which is throughly defecated: they will not dwell in houses impure and foul, sluttish, black, or full of any feculent or dreggy refuse, and the excrements of the labourers and sickly, they gather on a heap without their pavilions, and assoon as their leisure serveth it is carried clean away. Concerning their temperance and chastity, (although it hath been partly touched before,) yet this I will add, that it is wonderful what some men have observed. For whereas all other creatures do couple in the open sight of men, the Elephant only excepted, and Wasps likewise not much differing in kind, do the same: yet Bees were never yet seen so to join together, but either within their hives very modestly they apply themselves to that business, or else abroad do it without any witnesses. And they are no less valiant than modest and temperate, Dum corpora bello objectant, pulchramque petunt per vulnera mortem. Their war is either civil or foreign. Of the former there be divers causes, that is to say; the multitudes of their Dukes or Captains lying in wait to betray both King and Kingdom; scarcity of victual, straightness of place and room, corruption of manners and idleness. For if they have no Dukes, than it is expedient (as other whiles it happeneth) they stay the overplus, left the number of them growing too great, either violence might be offered to the King, or the Commons drawn to some sedition.  
They kill them most of all, when as they have no great store of young Bees to plant any new Colonies, overthrowing and spoiling withal their Honey-combs (if they have any) They execute and Thiefs and Drones, so often as they have not room enough to do their business in, (for they bold the more inward part of the Hive,) so taking from them at one time, both their Honey-combs and meat. The scarcity and lack of Honey, causeth them also to be at deadly feud, so that the short Bees do encounter the long with might and main. In the which bickering, if the short be Conquerors, it will be an excellent Swarm, but if fortune smile on the long Bees side, they live idly, making never any good Honey. Whosoever getteth the day, they are so given to rapine and revenge, as they take no prisoners, nor leave any place to mercy, but commit all to the sword.  
Now concerning their foreign wars, I must say they give place to no other living creature, either in fortitude, or hardy venturing: and if either men, fourfooted beasts, birds, or Wasps, do either hinder, disquiet, or kill any of them, so that they be not well contented, against all these they oppose themselves very stoutly, according to their power wounding them. They hate extremely adulterous persons, and such men as be smeared with any Ointment, those that have curled or crisped hair (as also all unfaithful and base rascally people) and all those that wear any red clothes of the colour of blood: as chose they love and reverence exceedingly their Masters, Keepers, Tutors, Defenders, and Maintainers: so that sitting upon their hands, they do rather tickle and lick them in sporting wise, than either wound or hurt them, though never so little with their sting. Yea these men may safely without any touch of hurt, and without any covering to their hands, gather together the swarms in a very hot Summer: yea, handle, place them in order, heap up together, sit or stand before their Hives, and with a stick take clean away Drones, Thiefs, Wasps, and Hornets.  
If any Soldier loseth his sting in fight, like one that had his Sword or Spear taken from him, he presently is discouraged and despaireth, not living long, through extremity of grief. Going forth into the field to fight, they stay till the watchword be given, which being done, they flock in great heaps about their King (if he be a good one) ending all their quarrel in one set battle. In their order of fight, how great virtue, courage, strength, and nobleness these poor creatures show, as well we ourselves can testify, and they better who have assured us by their writings, that whole Armies of armed men have been tamed by the stings of Bees, and that Lions, Bears, and Horses, have been slain by means of them. And yet (how fierce and warlike soever they seem to be,) they are appeased and made gentle with continual or daily company, and unless they be too much nettled and angered, they live peaceably enough without any great trouble, never hurting any one maliciously or deceitfully, that standeth before their Hives. If I should go about to declare at large their ingeny, natural inclination, cunning workmanship and memory; I should not only give unto them with Virgil: Particulam aurae divinae, but also haustus mentis aethereae, and (liccat Pythagoricè errare,) the Metempsachoosis of that ingenious Philosopher. For after that they are enclosed in a clean and a sweet hive, they gather out of gummy and moist liquor yielding trees a kind of glutinous substance, thick, clammy and tough, (called of the Latins, Camosis, and of the Greeks, Mitys,) especially from Elms, Willows, Canes or Reeds, yea even from stones; and this they lay for the first foundation of their work, so covering it all over as with a hard crust at first, bringing to it afterwards another layer of Pissocera, which is a kind of juice of Wax and Pitch, made with Gum and Rosin, and over that again they lay Propolis, which we call Bee-glew.  
In this same threefold tilie, and sure groundwork thus artificially begun, they do not only laugh to scorn, jest at, and mock the eyes of the overcurious spectators of their Commonwealth and works, but that which no man considers, they do hereby defend both themselves and theirs, against rain, cold, small vermin and beasts, and all their enemies. Then after this they build their Combs, with such an Architectonical prudence, that Archimedes in respect of them seems to be no body. For first of all they set up the cells of their Kings and Princes in the higher place of the Honeycombs, being large, fair, sumptuous, stately and lofty, being cunningly wrought, of the most tried, purest and refined Wax, trenching them round for the greater defence of the Regal Majesty, with a mound and enclosure as it were with a strong Wall, Bulwark, or Rampire.  
And as Bees in regard of their age and condition, are of three sorts, so likewise do they divide their Cells: for to the most ancient they appoint houses next to the Court, (as those that are the fittest to be of his privy Council, and guarders of his Person) next to these are placed the young Bees, and those that be but one year old. And they of middle years and stronger bodies, are lodged in the uttermost rooms, as those that are fittest and best able to fight for their King and Country. Yet Aristotle saith, that Bees in the making of their Tents or Cells, do first of all provide for themselves, and next for their King and his Nephews, and lastly for the Drones. And as in the fabricature of their Honeycombs, they make the fashion according to the magnitude and figure of the place, fashioning it either orbicular, long, square, sword-like, or foot-like, etc. according to their own liking, running out sometimes in length eight foot: so their little Cells chose, are framed after a certain form in a Geometrical proportion and measure; for by rule they are justly Sexangular, and capable enough to hold the tenant.  
The whole Comb containeth four orders of Cells; the first the Bees occupy; the next the Drones possess; the third, those that are called of the Greeks, Chadoones; of the Latins, Apum soboles, (call them if you please Schadones.) The last is appointed for the room of Honey-making. There be some who constantly aver, that the Drones do make combs in the same hive the labouring Bees do, but that they lack the skill and power of mellification, it being uncertain whether this comes to pass either through their grosseness and big-bellied fatness, or through their settled and natural laziness. And if through the weightiness of the Honey the combs begin to shake and wag, and to lean and bend as though they were ready to fall, then do they rear them up, and underprop them with pillars made Arch-wise, that they may the more readily dispatch their business, and execute their charges, (for it is necessary that to every comb there be a ready way.)  
In some places, as in Pontus, and in the City of Amisus, Bees make white Honey, without any combs at all, but this is seldom seen. And if a man would consider the rare and admirable contexture and fabric of their Honeycombs, far excelling all humane Art and conceit, who would not subscribe with the Poet, Esse Apibus partem divinae mentis, & haustus aethereos? who will deny them (I say) either imagination, fantasy, judgement, memory, and some certain glimpse of reason? But I will not dispute of this, neither am I of Pythagoras' mind, who conceited that the souls of wise men, and of other ingenious creatures, departed into Bees. But whosoever will diligently examine how they divide their labours, as some to make up the combs, some to gather Honey, to heap together their meat, to trim and dress up the houses, to cleanse the common draught, to under-shore the ruinous walls, to cover those places wherein any thing is to be kept, to draw out the very strength of the Honey, to digest it, to carry it to their cells, to bring water to the thirsty labourers, to give food at set and appointed hours to the old Bees that sit to defend their King with such oversight and painful regard, to drive away Spiders, and all other enemies; to carry forth the dead, (that no stink or ill savour hurt,) every one to know and go to his own proper cell, and generally, all of them not to stray far from home to seek their living; and when the flowers are spent near their lodgings, to send out their espials to look for more in places further distant, to lie with their faces upward under the leaves when they have set forth any voyage by night, lest their wings being much moistened by the dew, they should come tardy home the next day; to balance and poise their light bodies with carrying a stone in stormy weather, and when there is any whirlwind, to fly on the further side of the hedge, for fear lest either they might be disturbed, or beaten down by the boisterous violence thereof. Whosoever (I say) will duly consider all this, must needs confess, that they observe a wonderful order and form in their Commonwealth and government, and that they are of a very strange nature and spirit.  
I had almost omitted to speak of that natural love which they bear to their young, a great virtue, and seldom seen in the parents of this age. For Bees do sit upon their combs (when they have laid their increase) almost like unto birds; neither will they stir from thence but in case of pinching hunger, returning out of hand to their breeding place again, as though they were afraid lest that by any long stay and absence, the work of their little cell might be covered over by some Spider's web (which often happeneth) or the young by taking cold might be endangered. Their young ones be not very nice or tender, nor cockeringly brought up, for being but bore three days old, as soon as ever they begin to have wings, they enjoin them their task, and have an eye to them that they be not idle, though never so little. They are so excellent in divination, that they even feel aforehand, and have a sense of rain and cold that is to come, for then (even by Nature's instinct) they fly not far from home: and when they take their journey to seek for their repast, (which is never done at any set and ordinary time, but only in fair weather) they take pains continually and diligently without any stay, being laden with such plenty of Honey, that oftentimes being overwearied, they faint in their return to their own private cottages, not being able to attain them. And because some of them in regard of their roughness are unfit to labour, by rubbing their bodies against stones and other hard matter they are smoothed, afterwards addressing themselves most stoutly to their business. The younger sort bestir them right doubtely without doors bringing to the hive all that is needful. The elder look to the family, placing in due order that Honey which is gathered and wrought by the middle aged Bees. In the morning they be all very silent, till one of them awaken all the rest with his thrice humming noise, every one bustling himself about his own proper office and charge. Returning at night, they are as it were in an uproar at the first, and after that they make a little muttering or murmuring among themselves, until the principal Officer appointed for the setting of the watch, by his flying round about, and his soft and gentle noise, doth as it were covertly and privily charge them in their King's name to prepare themselves to rest; and so this token being given, they are as silent as fishes, so that laying one's ear to the mouth of the hive, you shall hardly perceive any the least noise at all: so dutiful they are to their King, Officers, and Rulers, reposing themselves wholly in his books, favour, and pleasure. And now I will entreat of their excellency and use.  
Whereas the Almighty hath created all things for the use and service of Man, so especially among the rest hath he made Bees, not only that they should be unto us patterns and precedents of political 
The use of Bees.  and oeconomical virtues, (of the which before I have discoursed) but even Teachers and Schoolmasters instructing us in certain divine knowledge, and like extraordinary Prophets, premonstrating the success and event of things to come. For in the years 90. 98. 113. 208. before the birth of our blessed Saviour, when as great swarms of Bees, lighted in the public and Ox-market, upon the houses of private Citizens, and the Chapel of Mars, many conspiracies and treasons were intended against the State at Rome, with which the Commonwealth was well-nigh deceived, ensnared, yea and overthrown. In the days of Severus the Emperor, Bees made their combs in the Ensigns, banners and standards of the Soldiers, and most of all in the camp of Niger, after which ensued divers conflicts betwixt the Armies of Severus and Niger, Fortune for a time impartting her favours equally to them both, but at length Severus side carried away the bucklers Swarms of Bees also filled the Statues which were set up in all Hetruria, representing Antonius Pius, and after that they fell in the camp of Cassius, and what hurly but lies after that followed, Julius Capitolinus will resolve you. At which time also a great number of Romans were entrapped and slain by an a 〈…〉 bush of Germans in Germany, P. Fabius and Q. Elius, being Consuls. It is written that a swarm lighted in the tent of Hostilius Rutilus, who was in the Army of Drusus, and did there hang after such a manner, as they did enclose round his Spear which was fastened to his Pavilion, as if it had been a rope hanging down, M. Lepidus and Munatius Plancus being Consuls. Also in the Consulship of L. Paulus and Caius Metellus, a swarm of Bees flying up and down, presignified the enemy at hand, as the Soothsayers well divined. Pompey likewise warring against Caesar, when for the pleasuring of his friends he had set his Army in array, going out of Dyrrhachium, Bees met with him, and darkened even the very Ancients with their great multitude. We read in the Histories of the Helvetians, how that in the year of our Lord God 1385. when Leopold of Ostrich prepared to go against Sempach with an Host of men, being yet in his journey, a swarm of Bees fled to the Town, and there rested upon a certain great Tree called Tilia; whereupon the vulgar sort rightly foretold the coming of some strange people to them. So likewise Virgil in the seventh Book of his Aeneids, seemeth to describe the coming of Aeneas into Italy after this manner.  
— Lauri  
Hujus Apes summum densae (mirabile dictu)  
Stridore ingenti liquidum trans aethera vectae  
Obsedere apitem, et pedibus per mutua nexis  
Examen subitò ramo frondente pependit.  
Continuò vates: examen cernimus (inquit)  
Adventare virum.—  
That is,  
A tale of wonder to be told, there came a swarm of Bees,  
Which with great noise within the air a Bay-tree did attain,  
Where leg in leg they cleped fast, and top of all degrees  
O'erspread, and suddenly a hive of them remained  
There hanging down: whereat the Prophet said,  
Some stranger here shall come to make us all afraid.  
Which thing also Herodotus, Pausanias, and divers other Historiographers, have with greater observation than reason confirmed. Laon Acraephniensis, when he could not find the Oracle of Trophonius, by a swarm flying thither he found the place. In like sort, the Nurses being absent, Jupiter Melitaeus, Hiero the Syracusan, Plato, Pindarus, and Ambrose, were nourished by Honey, which Bees by little and little put in their mouths, as Plutarch, Pausanias, and Textor are Authors. Xenophon likewise in his Economics, termeth Honey-making the Shop of virtues, and to it sendeth mothers of Households to be instructed. Poets gladly compare themselves with Bees, who following Nature only as a Schoolmistresse, useth no Art. So Plato saith, that Poets ruled by Art, can never perform any notable matter. And for the same reason Pindarus maketh his brags, that he was superior to Bacchilides, and Simonides, having only Nature, not Art to his friend. Bees unless they be incensed to anger, do no hurt at all, but being provoked and stirred up they sting most sharply: and such is the disposition and natural inclination of Poets; and therefore in his Mino strictly enjoineth, that those who love their own quiet, must take great heed that they make no wars either with Poets or Bees. Finally, they have so many virtues which we may imitate, that the Egyptians, Chaldeans, and Grecians, have taken divers Hieroglyphics from them. And he that will read over Pierius, shall there find store of Emblems of them.  
The Country people in like manner have learned of them Aeromantie, that is, Divination of things by the air, for they have a fore-feeling and understanding of rain and winds aforehand, and do rightly prognosticate of storms and foul weather; So that then they fly not far from their own homes, but sustain themselves with their own Honey-suck already provided. Which being true, we must then think it no strange matter, that Aristeus, Philistius, Aristomachus Solensis, Menus the Samnite, and six hundred others that have writ of the Nature of Bees, bidding adieu to all those pleasures and delicacies that are found in Cities, for fifty and eight year's space together, inhabited the Woods and Fields, that they might more exactly come to the knowledge of their order of living, and natural dispositions, leaving it as a monument for posterity to imitate. But what their bodies do work in ours, I judge worth the labour and pains taking to let you understand, that we may be assured there is nothing in Bees, but maketh to the furtherance of our health and good.  
First therefore, their bodies being taken newly from the hives and bruised, and drunk with some 
Medicinal uses.  diuretical wine, cureth mightily the Dropsy, breaketh the stone, openeth the obstructed passages of the Urine, and helpeth the suppression thereof. Being bruised, they cure the wring and gripe of the belly, if they be laid upon the place affected: and if any have drunk any poisonous Honey, Bees being likewise drunk do expel the same. They mollify hard ulcers in the lips, and being bound to the part, they cure a Carbuncle and the Bloody-flixe, amending also the crudity of the stomach, and all spots and flecks in the face, being tempered with their own made Honey; as both Hollerius, Alexander, Benedictus, and Pliny have written.  
Galen affirmeth, that if you take live Bees out of their Combs, and mix them with Honey wherein Bees have been found dead, you shall make an excellent Ointment to be used against the shedding and falling of the hair in any place of the head, causing it to grow again, and come afresh. Pliny again willeth us to burn many Bees, commixing the ashes with Oil, and therewith to anoint the b●ld places; but we must (saith he) take great heed that we touch no other place near adjoining. Yea, he affirmeth, that Honey wherein is found dead Bees, is a very wholesome medicine, serving for all diseases. Erotis, cap. 61. De morb. muliebrib. commendeth highly the ashes of Pee; beaten and tempered with Oil, for the dealbation of the hair.  
Bees also are very profitable, because divers living creatures are nourished by, and do feed full savourly on their Honey, as the Bear, the Badger or Brock, Lizards, Frogs, Serpents, the Wood-pecker or Eat-bee, Swallows, Lapwings, the little Titmouse, which of some is called a Nun, because his head is filletted as it were Nun-like, the Robin-red-breast, Spiders, and Wasps, as Bellonius hath well observed.  
But to what end (you will say) serveth their sting, against whose poison Pliny knew no remedy? I must needs confess truly that which cannot be denied, that the stings of Bees are sometimes venomous, but that is when either they are mad and raging, and be exceedingly disquieted by means of anger, or some vehement Fever, for otherwise they do not sting▪ but prick but a little: and therefore Dioscorides never made mention of the stinging of Bees, supposing it very unmeet for a man to complain of so small a matter as the sting of a silly Bee. But yet they that have succeeded him, have observed pain, redness, and swellings, as companions and effects of their malice, especially if the sting do stick in the flesh, which if it do very deep, than death hath sometimes followed, as Nicander writeth in his Theriacis. In like manner the people of the old World (that we may prove the sting of Bees to be converted to some good use) did (as Suidas writeth) punish those persons who were found guilty of cozenage, and deceitful counterfeiting of merchandise, after this sort: First, they stripped the offender stark naked, anointing his body all over with Honey, then setting him in the open Sun with his hands and feet fast bound, that by this means being tormented with Flies, Bees, and scorching beams of the Sun, he might endure punishment, pain, and death, due to his lewd and wicked life. With which kind of punishment and torture, the Spaniards do grievously vex the poor naked Islanders of America at this day, (now called the West-Indies) who are under their rule and government, not for justice sake, (as those Ancients did) but for satisfaction and fulfilling of their barbarous wills, and beastly tyranny, that they might seem to be more cruel, than cruelty itself.  
Nonius faith, that if the herb Balm (called Apiastrum) be beaten, and anointed with Oil upon the stinged place, that there will ensue no hurt thereby. Florentius counselleth the gatherer of Honey, to anoint himself with the juice of Marshmallows, for by that means he may safely and without fear take away the Combs. But the juice of any Mallow will do as much, and especially if it be mixed with Oil; for it both preserveth from stinging, and besides it remedieth the stinged. But admit that Bees by their stinging do vex and disease us, yet notwithstanding the dead Bees so found in the Honey do speedily bring cure to that hurt, if they be duly applied, abating and taking away all the pain and poison. What should I say? No Creature is so profitable, none less sumptuous. GOD hath created them, and a little money and cost will maintain them, and small provision will content them. They live almost in all places, yea, even in Forests, Woods, and Mountains; both rich and poor by their good husbandry do gather good customs and pensions by them, they paying (as all men know) very large rents for their dwelling houses; and yet for all their tribute they pay, a man need neither keep one servant the more for the gathering of it, nor set on pot the oftener. Merula saith, that Varro gathered yearly five thousand pound weight of Honey: and that in a small Village of Spain, not exceeding one acre of ground, he was wont to gain by Honey there gathered, ten thousand Sesterces, which is of our English Coin about fifty pounds. We are furnished also out of their work-houses or Shops, with Wax, Sandracha, Bee-glew, Combs, and dregs of Wax, which no Commonwealth can well spare. To speak nothing of the examples of their virtues and noble properties, being no less wholesome for the soul, than these others are for the good provision and maintenance of our life, and for nourishment of our bodies necessary and commodious.  
Now for the conservation of Bees, it is very meet (as Pliny writeth) that we come by them lawfully, and by honest means, that is, either by gift, or by buying of them; for being taken away by theft, they will not prosper with us: even as the herb called Rue being stolen, will very hardly or never grow. Furthermore, to keep these good paymasters, and to make them in love with you, you must remove from their Hives mouths, unlucky, mischievous, and deceitful people, and idle persons that have nothing to do, causing them to stand further off: As also all those that are distained with whoredom, or infected with the disease called Gonorrhoea, or the flux of menstrues, baths, or any thing that smelleth of smoke, mud, dung, or ordure of cattle, men or beasts, houses of Office, sinks, or kitchens. Mundify and correct the air oftentimes, infected with the breath and vapour of Toads and Serpents by burning of Balm, Thyme, or Fennel; having great care to keep them neat, clean and quiet. Destroy all Vermin, and seekers to prey upon their Honey, robbers, pillars and pollers, and if at any time they be sick, give them physic.  
Now the signs of their unhealthiness, as of all other living creatures, are known by three things; that is, from the action offended, the outward affect of the body, and excrements. For their cheerfulness being gone, sluggish dulness, a giddy and vertiginous pace, often and idle standing before the mouth of the Hive, lack of strength, weariness, lithernesse, languishing, and want of spirit to do any business, detestation of Flowers and Honey, long watchings, and continual sleepings, unaccustomed noises and hum, are sure arguments, that Bees are not in good health. As also if they be somewhat rough, not fine and trim, dry and unpleasant in handling, not soft, harsh, and rugged, not delicate and tender, if their Combs be infected with any manner of filthy, corrupt, and noisome savour, and that their excrements melt, stink, and be full of worms, carrying dead carcases daily out of their houses, that they have no regard to their Bees and Bee-hives, it is a certain token that they are sick, and that some epidemical, general Pestilence or plague rageth amongst them, whereof that famous Poet Virgil hath very elegantly, but confusedly touched some part, in the fourth Book of his Georgics, in these following Verses.  
Si verò (quoniam lapsus Apibus, quoque nostris  
Vita tulit) tristi languebunt corp●rae, morbo,  
I 〈…〉 non dubiis poteris cogn●seere signis.  
Continuo est agris ali●s colour, horrida vultum  
Deformat maties, tum corporaluc● c●rentum  
Exportant tectis, & tristia funera ducunt,  
Aut illae pedibus connexa ad limina pendent,  
Aut intus clausis cunctantur in aedibus omnes,  
Ignavaeque fame, & contracto frigore pigrae.  
Tum sonus auditur gravior, tractimque susurrant.  
Frigidus at quando silvis immurmurat austere,  
Vt mare, solicitum stridet refluentibus undis,  
Aestuat aut clausis, rapidus fornacibus igni●.  
In English thus;  
The life of Bees is subject unto fall,  
Their bodies languish with diseases sad:  
This by undoubted signs discern you shall,  
Their bodies then with other colour is clad.  
A leanness rough doth then deform their face,  
Then doth the living bring dead bodies out,  
And for their fellows make a funeral place,  
Mourning sad exequys their dwellings all about,  
Or else with feet in feet they hang upon  
The threshold of their Hive, or else abide  
Close within doors, not looking on the Sun,  
Tell sloth by cold and famine their life up dried:  
Then also is their sound and voice more great,  
Drawing solt, like a Southern wind in woods,  
Or fire enclosed in burning furnace heat,  
Or as int' Sea falls back the sliding floods.  
And so the sicknesses of Bees being evidently known, plainly perceived, and cured, they will live many years, although Aristotle, Theophrastus, Pliny, Virgil, Varro, Columella, Cardan, and finally all Authors, would make us believe, that they seldom attain to nine years, but never to ten. Although we know by good experience, knowledge of place, and the credible attestation of men worthy belief, that they have lived thirty years. Which only reason hath induced me to believe, that Bees (even by Nature's appointment) are long lived, and that only with Albertus I only doubt, whether they die by means of old age.  
I am not ignorant, how they are made away with the rage and violence of diseases, and other enemies, but if they have all things furnished fit for the preservation of their life, and prolongation of health, and the contrary far from them, I know no reason but that I should conclude them long lived, yea, more durable than any other living Creature, and never to die, but that I may not deny their time and turn to be mortal. For they only do feed upon Honey, that immortal Nectar, sent from heaven, and gathered from a divine dew (the very life and soul of all herbs, fruits, trees and plants.) Of whose nature, use and excellency, if you would know more, I must refer you to the learned writings of Physicians.   

Of BEES called DRONES and THIEFS.  
A Drone or a Dran in English, is of the Latines called Fucus, of the Greeks Kephen, and Thronaz, 
The Names.  of the Illyrians Czeno, of the Germans Traen, of the 〈…〉 sgics Besonder strael, of the Spaniards Zangone, of the Italians, Ape che non fa meal, of the French Baradon, and Fullon, of the Pannonians (now called Hungarians) Here, of the Polonians Czezew. This kind of Bee is called Fucus, as some think, quasi Fur, because he doth furtim mella devorare, devour Honey by stealth: although it be more agreeable to truth that it is termed Eucus, because he doth Apibus fucum fraudemque facere: And through the colour and pretence of keeping warm the Hives, he spendeth their stock and undoes all their Honey-making. And therefore for some to derive Fucus the Latin word from Phagomai the Greek, seemeth to be far fetched: Some again will draw Fucus, à fovendo, quia incubando apum juvant ●oeturas, and this in my mind is as harsh as the former.  
Many men make the Drone to be one of the four sorts of Bees, which is very unadvisedly done, 
The Description.  as some would make us believe: Because they bestow no pains in gathering the Honey, nor labour it throughly to have it perfectly wrought. He is twice so great as the common Bee, and greater than the Thief, so that in bigness he eveneth, yea, surpasseth the King himself: and yet he attaineth unto this greatness, not by the gift of Nature, but by his custom and trade of life. For whereas Bees do prepare and make their Cells for the breeding of Drones: they make them lesser than the Drones, and not here and there through the Hive, but only in the uttermost, and as it were in the banished or most out-cast place of all in the whole Camp and lodged Army. Besides, the small Worms of the Drones are far smaller at their first bringing forth, than those that are of the Kingly race, and lineage of their Dukes: Who yet at length grow greater than any of them all, in regard that by labour and travail, they waste and diminish nothing of superstuous matter and those gross humours, wherewith they abound; as also that both day and night (like Oxen lying at Rack and Manger) they gluttonously raven and stuff themselves with the Honey-liquor, which they again pay for full dearly, in time of any general dearth and scarcity of victual and provision.  
Further this is to be added, that the Drone is of a more shining black colour then the true labouring Bee, he is also greater than the greatest, without sting sluggish, idle, slothful, without heart or courage, cowardous, and unapt to war, not daring to venture life and limb in manly Martial trade, as the true legitimate Bees will.  
Aristotle saith, that they breed and live amongst the true Bees, and when they fly abroad, they are carried scatteringly, here and there aloft in the air as it were, with some violence or tempest; so exercising themselves for a time, they return from whence they came, there greedily feeding upon the Honey. Now why the Drones may be compared with the Dukes and Princes, in respect of their corporature; and Bees like unto them in their sting, let us hear Aristotle's reason. Nature would (saith he) there should be some difference, lest always the same stock should increase one of another confusedly, without order or consideration, which is impossible: For so the whole stock would either be Dukes or Drones. And therefore the true Bees in strength and power of engendering, and breeding, are comparable to their Dukes, and the Drones only in greatness of body resemble them: to whom if you allow a sting, you shall make him a Duke. These Drones further 
Arist. l. 3. de g●ner. An●m. c. 10.  of the Grecians are called Cothouroi, because he putteth not forth any sting: whereof H●siodus hath these Verses thus interpreted;  
Huic vero Dii succensent & homines quicunque otiosus  
Vivat, fucis ac aculeo carentibus similis study,  
Qui apum laborem absumant ottosi  
V●rantes.—  
In English thus;  
Both God and men disdain that man  
Which Drone like in the hive,  
Nor good, nor ill, endeavour can  
Upon himself to live,  
But idle is, and without sting,  
And grieves the labouring Bee  
Devouring that which he home brings,  
Not yielding help or fee.  
So that either he hath no sting at all, or else maketh no use of it for revengement. Pliny saith flatly, that they are stingless, and would have them called imperfect Bees, and the famous Poet Virgil styleth them, Ignavum pecus: that is, idle, and unprofitable, good for nothing Columella maketh them a race or stock of a larger size, very like unto Bees, and accounteth them very aptly to be placed in the rank of ordinary sorts of Creatures, of the same kind and company with Bees. They suffer punishment and are scourged many times in the whole Bee-common-wealth, not only for pretence of idleness, gluttony, extortion, and ravenous greediness, to which they are too much addicted; but because lacking their sting, and by that defect, being as it were emasculated, they dare not show themselves in public.  
Pliny doth not express their nature and quality. The Drones are stingless and so to be reckoned imperfect Bees, and of the basest sort, taking their Original from tired and worn out Bees, and such as be past labour and service, living only upon a bare pension: we may call them the very slaves and bondmen of the true Bees, to whom they owe all due homage and subjection, wherefore they exercise their authority over them, thrusting them first out of doors by head and shoulders, like a company of drudges to their work; and if they be any thing negligent, not bestirring themselves quickly and lively, they give them correction, and punish them without all pity and mercy. For in the month of June, two or three Bees (especially of the younger sort) will hase out of the Hive one Drone, there beating of him with their wings, pricking and tormenting him with their stings, and if he offer any resistance to their Lordly rule, than they violently cast him down from the shelf or step whereon he holdeth, down to the earth as though they would break his neck. Thus when they have glutted their wills, and punished him at the full, they at length put him to a shameful death, all which we have often beheld, not without great admiration and pleasure.  
Sometimes the Drones remain like banished persons, before the entrance of the Hive, and dare not venture to press in. For three causes specially the Bees do drive and cast out the Drones: either when they multiply above measure, or when they have not place enough left for their labourers, or that they be pinched with hunger and famine, for lack of Honey. And as they carry a deadly hatred against the Drones, so to make it more apparent they will not hurt such persons as offer either to take away with their bare hands any of the Drones, and to cast them away, yea, though they be in the greatest heat of their fight. Aristotle in his ninth Book, D● 〈…〉 'tis. Animal. Cap. 40 affirmeth, that Bees are engendered apart one from another; if their Captain liveth: but in case their King and Captain dies, some say they breed in the Bees Cells, and that of all others of this kind, they are the most noble and courageous.  
The young Drones are bred without any King, but the true younger Bees never: for they derive 
Their generation.  their Original and pedigree from the Kingly stock. Some will say that the young Drones do fetch their Original from the flowers of the herb 〈◊〉 (described by Pliny, which is a kind of Honey ●uckle, having the taste of the Honey and Wax together) from the Olive tree and Reed; but this opinion is weakly grounded, and standeth upon small reason.  
Aristotle affirmeth, that they proceed from the longer and bigger Bees, yea, and those that are termed Thiefs: which without question he received either from the ancient Philosophers, or some others that had the charge and were skilful of ordering Honey, that lived in his time. Some will have them to breed and come from putrefaction, as Isido●e from stinking and putrefied Mules: Cardan from Asses. Plutarch and Servius from Horses. Othersome are of opinion, that they fi●st proceed of Bees, and that afterwards they degenerate bastardlike from them, after they have lost their stings, for than they become Drones: neither are they afterwards known to gather any Honey, but being as it were deprived of their strength, they grow effeminate, ceasing either to hurt, or to do any good at all.  
Some again hold the contrary side, assuring us upon their knowledge, that the true labouring Bee fetcheth his beginning from the Drone, because long experience (the Mistress of Wisdom) hath taught us, that there is yearly known to be the greater swarm, when there is the greater multitude of Drones. But this to me seemeth rather the devise and invention of some curious brain, than any true grounded reason. For because that many Drones breed (as it cometh always to pass in good and plentiful years) therefore there should be greater swarms, is no good consequent: but chose, because the multitude of Bees do greatly increase through the moderateness of the pure air, and the plenty of the Honey-dropping dew, and through the abundance of this mellifluous moisture, there must needs follow a greater foison and store of Drones: as the Philosopher hath well observed. But admit that this be true, that whereas there is the greater increase of Drones, there should yearly ensue the more swarming: yet must we not thereupon conclude, that Bees do owe, and aught to ascribe their first original from Drones, but rather that they are indebted and bound in honesty to the Drones, because in time of breeding, they give much warmth and comfort to their young, (as Pliny lib. 11. c. 11. saith) conferring upon them a lively heat, fit for their increase and prospering. Some divide them into male and female, and that by coupling together they make a propagation of their kind, although (as Athenaeus writeth) neither Drones nor Bees were ever yet seen of any one to couple together.  
But whereas Wasps, Hornets, and other Cut-wasted creatures that make any combs, and breed in the same, have been sometimes (though seldom) seen, both by us and Aristotle, to join together, I can surely see no cause why we should utterly take from them the use of Venus, though in that respect they be very modest and moderate.  
I have before in the discourse of their generation, said, that the Bees do make the male kind, and the Drones to be but the female; but sith that in the of Honey-making, they punish them so sharply after they have ejected them from possession first, so that afterwards they put them to death, I can hardly be induced to believe that the Drones are but the female kind, considering that one thing would eclipse and overcast all those resplendent virtues which all men know to be in Bees, to deal thus cruelly with their Parents. To what use therefore serve they in Hives? Seeing Virgil in the fourth book of his Georgics thus describeth them;  
Immunisque sedens aliena ad pabula fucus.  
That is to say;  
The Drones as free and bold doth sit,  
And waste of others food commit.  
Where Festus taketh Immunis, for lazy, idle, unserviceable, unprofitable, and such as are nothing worth, except perchance after the guise of wicked men, they so serve their own turns, as to live by the sweat of other men's labours, and to bring out of order, or utterly seek to overthrow the whole frame of the Commonwealth.  
But the most approved Authors set down divers good use of Drones. For if there be but a few 
Their uses.  of them among the Bees, they make them the more careful about their affairs, and to look more duly to their task: not by their good example, (for they live in continual idleness) but because they might continue their liberality towards strangers, they work the more carefully in their Honey-shop. And (if Bartholemaeus do not deceive us) these Drones be not altogether idle: but they employ themselves about the building of the King's House, which they make large, stately, and very sumptuous in the higher and middle part of the combs, being very fair to see to in respect of their covering.  
So then they are but lazy, in respect of Honey-making and gathering: but if you look toward their Art or Science of building, they are to be accounted excellent devisers of the frame and chief Masters of the whole work. For as the Bees do fashion out the combs of the Drones nigh the King's Palace: so again, for the like counterchange of kindness, the Drones are the sole inventors, and principal workmasters of the King's Court; for which cause both they and their offspring, kinsfolks and friends, (if they have any) are bountifully rewarded of the whole stock of Bees, by giving them frankly and freely their diet and maintenance which costeth them nothing.  
The Lockers or holes of the up-grown Bees, are somewhat too large, if you respect the quantity of their bodies, but their combs lesser; for those they build themselves, and these other are made by the Bees, because it was not thought convenient and indifferent, so great a portion of meat to be given to such vile labourers and hirelings, as was due to their own sons and daughters and those that are naturally subjects.  
Tzetzes, and some other Greeks do besides affirm, that the Drones are the Bees Butlers or Porters to carry them water, ascribing moreover to them a gentle and kindly heat, with which they are said to keep warm, cherish and nourish the young breed of the Bees; by this means as it were, quick 〈…〉 g them, and adding to them both life and strength.  
The same affirmeth Columella in these words. The Drones further much the Bees for the procreation of their issue, for they sitting upon their kind or generation, the Bees are shaped and attain to their figure, and therefore for the maintenance, education, and defence of a new issue, they receive the more friendly entertainment. And Pliny lib. 11 c 11. differeth not from him. For not only they are great helpers to the Bees in any architectonical or cunning devised frame (as he saith) but also they do good in helping and succouring their young, by giving them much warmth and kindly heat, which the greater it is (unless there be some lack of Honey in the mean space) the greater will the swarm be.  
In sum, except they should stand the Bees in some good stead, the Almighty would never have enclosed them both in one house, and as it were made them freemen of the same City. Neither doubtless would the Bees by main force violently break in upon them, as being the sworn and professed enemies of their Commonwealth, except when their slavish multitude being too much increased, they might fear some violence or rebellion, or for lack of provision: at which time who seeth not, that it were far better the Master workmen, free Masons, and Carpenters might be spared, than the true labouring Husbandman, and tiler of the earth? Especially since that missing these, our life is endangered for lack of meat, and other necessaries, and those other for a time we may very well spare without our undoing, and for a need every one may build his own lodging. But as they be profitable members, not exceeding a stinted and certain number, so if they be too many, they bring a sickness called the Hive-evill, as well because they consume the food of the Honey-making Bees, as for that in regard of their extreme heat, they choke and suffecate them.  
This disease is by the Author of Geoponicon thus remedied. Moisten with water inwardly the lid or covering of their Hive, and early in the morning opening it, you shall find Drones sitting on the drops that are on the covers, for being glutted with Honey, they are exceeding thirsty, and by that means they will stick fast to the moist and dewy places of the cover: So that with small ado, you may either destroy them quite, or else if you please, take away what number you list yourself. And if you will take away withal their young, who are not yet winged, and first pulling off their heads throw them among the other Bees, you shall bestow on them a very welcome dinner. But what the dreaning of Drones portended, and what matter they minister in the Hieroglyphical Art, let Apomasueris reveal and disclose out of the Schools of the Egyptians and Persians. I think I have discharged my duty, if I have set down their true uses, true nature, generation, degeneration, description, and names.  
Fur in Latin, or Thief in English, is by Aristotle called Phoor, of Hesychius Phoorios: from whence 
Of Bees called Thiefs.  I take the Latin word Fur to be derived. Some have thought that Thiefs are one proper sort of Bees, although they be very great, and black, having a larger belly or bulk then the true Bee, and yet lesser than the drones, they have purchased this thievish name, because they do by theft and robbery devour Honey, belonging to others, and not to them. The Bees do easily endure, and can well away with the presence of the Drones, and do as it were greet and bid one another welcome, but the Thiefs they cannot endure, in regard that the Bees do naturally hate them, for in their absence the Thiefs privily and by stealth creep in, there robbing and consuming their treasure of Honey, so greedily and hastily (without chewing) swallowing it down, that being met withal by the true Bees in their return homewards, and found so unwieldy by means of their fullness, that they cannot get away, nor be able to resist, but are ready to burst again, they are severely punished, and for their demerits by true Justice put to death. Neither thus only do they prodigally consume and spend the Bees meat, but also privily breed in their cells, whereby it often cometh to pass, that there are as many Drones and Thiefs, as true and lawful Bees.  
These neither gather Honey, nor build houses, nor help to bear out any mutual labour with Bees: for which cause they have Watchmen or Warders appointed to observe and oversee by night such as are overwearied by taking great and undefatigable pains in the day time, to secure them from the Thiefs and Robbers, who if they perceive any Thief to be stolen in a doors, they presently set upon him, beat, and either kill him outright, or leaving him for half dead, they throw him out. Oftentimes also it happeneth, that the Thief being glutted and over-cloyed with Honey, cannot fly away or get himself gone in time, but lieth wallowing before the Hives entrance, until his enemies either in coming forth or returning home do so find him, and so with shame, discredit and scoffingscorn slay him.  
Aristotle appointeth no office, charge or business to the Thief, but I think that he is ordained for this end, that he might be as it were a spur to prick forwards, and to whet and quicken the courage of 
Their uses.  the true Bees, when the other offer them any injury: and to stir and to encourage them to a greater vigilancy, diligence, and doing of right and justice to every one particularly. For I cannot see to what other purpose Thiefs should serve in a Christian Commonwealth, or what use might be made of such as lie in wait to displeasure, and practice by crafty fetches, ambushes, and deceitful treacheries to wound their Neighbours, either in their estimation, credit, or goods. Thus having at large discoursed of the less hurtful and stinging sort of Bees, I will now apply myself to a more fumish, testy, angry, Waspish, and implacable generation, more venomous than the former, I mean Wasps and Hornets.   

Of WASPS.  
A Wasp of the Chaldeans is termed Deibrane. Of the Arabians, Zambor. Of the Englishmen a 
D. Bonham.  Wasp. Of the Germans, Ein Wespe. Of the Belgics, Harsel. Of the Goths, Bool Getingth. The common people of Italy term it Vespa, and some of them do usually call it Muscone, and the Bononians, Vrespa. The French, Guespe. The Spaniards, Abispa, and Vespa, imitating the Latins, who call it Vespa. The Polonians, Ossa. The Sclavonians, Woss. The Hungarians, Daras. Calepine saith, that it is called Vespa, quia vesperi muscas venatur in cibum. The Greeks do also name them diversely, for commonly they are called Sphekes. The Scholiast of Nicander calleth them Lucospades; and Suidas, Dellides, and Delithes'. Of Hesychius, Auletai, and Passaleres'; and Gaza nicknameth them Anthrenai: for these aught rather to be called Bees. Eustathius deriveth Tous spekas, apo tes diasphagon, because they seem to be so much cut asunder in the waste or middle, as that they seem to gape and to be clean cloven asunder, as by the figure here set before your eyes you may plainly perceive. A Wasp is a kind of insect, that is swift, living in routs and companies together, having somewhat a long body encircled, with four membranous wings, (where of the two former are the greatest) without blood, stinged inwardly, having also six feet, and a yellow colour, somewhat glistering like gold, garnished with divers black spots all over the body in form of a triangle. Whereupon peradventure Pollio would needs have it called Diachrusos.  
The body of a Wasp seemeth to be fastened and tied together to the midst of the breast, with a certain thin fine thread or line, so that by means of this disjoined, and not well compacted composition, they seem very feeble in their loins, or rather to have none at all. Whereupon Aristophanes the Greek Poet, in his Comedy, entitled Spheces or Wasps, tearmoth all those Maids which are fine, slender, and pretty small in the waste, Sphecodeis, resembling them to Wasps, as if one should call them Wasp-wasted-wenches, whom Terence very quaintly and elegantly termeth Junceas, that is, slender, long, and small, like to a Bulrush. I think that all the whole pack of them have stings in general, although I am not ignorant that some Authors hold the contrary, affirming that the breeding female Wasps do want them: but thus much I can say of my own knowledge, that on a time finding a Wasps nest, and killing them every one by pouring hot scalding liquor into their holes, because I would bolt out the truth, I plainly perceived by long viewing of their bodies, that there was not one of them all but had a sting, either thrust out evidently, or closely and secretly kept and covered. So that:  
— Quid nobis certius ipsis  
Sensibus esse potest, quo vera ac falsa notemus?  
In English thus;  
What can more certain be then sense,  
Discerning truth from false pretence?  
They make a sound as Bees do, but more fearful, hideous, terrible, and whistling, especially when 
Lucretius.  they are provoked to wrath; from whence Theocritus fetcheth this proverb, Sphex bomboom tettigos enantion, that is, Scilicet obstrepitans argutae vespa cicadae: and this old said Saw may well be applied to 
In Hoediporis.  those who being themselves unlearned, will not stick to cry out, exclaim, and procure trouble to those that be more learned: or to such as be weak, feeble, and impotent persons able to do nothing, that will offer to contend with their betters and Superiors with their brawling speeches, and spiteful raylings. And this Latin proverb carrieth the same sense, Catulus leonem adlatrans.  
If you will have the gifts and ornaments of their minds described, you must consider that a Wasp is a creature that liveth in companies together, one with another, subject to a civil government under one King or Ruler, industrious, mutual friends one to another, ingenious, crafty, subtle, quick, and cunning, of a very quarrelsome nature, and much subject to anger and testiness. This is a good Argument of their Civil and Political manner of life, in that they live not solitarily in a Desert or Wilderness where no man keepeth, but they build for themselves a City, both excellent and admirable for the notable buildings and houses in it, where they spend their time (for the most part) according to the mutable and neverfailing laws of Nature, observing and keeping ever the Golden mean, as well in their daily tasks, as in their dispositions and affections of mind.  
Besides, they are governed with a Kingly, not with a tyrannical government, (as Aelianus saith) although by nature they are great fighters, eager, boisterous, and vehemently tempestuous: and he is led to say this, because their Dukes or Generals are stingless, or rather having stings as their subjects, they will not use the same to the hurt of their inferiors, by thrusting it forth, or striking in passion.  
Now although they be twice so great, and harder and rougher than the other Wasps, yet are they not unfurnished of the virtue of patience and clemency, or gentle and debonair behaviour, by which means they keep in order, and contain in their lists, as it were by gentle language, their unruly rout, and mutinous companies. There is no man but will confess, that this is an evident token and argument of their mutual love, and great good liking which they bear one to another: for whosoever dare be so knack-hardy as to come near their houses or dwelling places where they have to do, and to offer any violence or hurt to the same, at the noise of some one of them, all the whole swarm rusheth out, being put into an amazed fear, to help their fellow-Citizen, and do so busily bestir themselves about the ears of their molesters, as that they send them away packing with more than an ordinary pace: and if we will credit Aelianus, the Phaselites in times past were constrained to forsake their City, for all their defence, munition, and Armour, only through the multitude and cruel fierceness of the Wasps, wherewith they were annoyed.  
Again, this manifestly proveth that they want not a hearty and fatherly affection, because with more than heroical courage and invincible fury, they set upon all persons, of what degree or quality soever, that dare attempt to lie in wait to hurt or destroy their young breed, no whit at all dreading Neoptolemus, Pyrrhus, Hector, Achilles, or Agamemnon himself, the Captain general of all the whole Grecians, if he were present. Yea, the Divine Poet Homer, in 12. lib. of his Illades, when he would express the haughty and generous spirits of the Greekish Chieftains, he likeneth them to Wasps in these words, Spekessin ajolois cradien kai Thumon echousais, that is, having the hearts and stomaches of Wasps, when they are to fight for their private dwellings, their dear Progeny and offspring. The love that Bees carry to their issue is great, but it cannot be greater than that of Wasps, neither can they have a greater promptitude, alacrity, or desire to defend their young ones, if they be any way offended by passengers. Which thing Homer in his Iliads, lib. 12. insinuateth by the example of the chafing god Jupiter, who took it marvellous angry, and much repined at the sturdy stomaches of the Grecians, adding, that the Greeks did defend themselves as valiantly, and endured the shock and assault of their enemies, as ever Wasps or Bees would in defence of their children or issue; in these Verses following;  
— Non enim ego putavi heroas Achivos  
Sustentaturos nostrum robur, & manus invictas:  
Illi autem quasi vespae acres atque apes,  
Quae nidos faciunt ad viam pulverulemam,  
Neque deserunt cavam domum: sed expectantes  
Viros vendiores pugnant pro filiis.  
That is to say,  
I did not think our noble Grecian Lords could bear  
Our force, and with unconquered hands maintain  
Our right: but they like Wasps and Bees devoid of fear,  
Which by highways their houses use to frame,  
De not forsake their hollow dusty homes,  
What ere they be that come to hunt them out:  
Fight with valour, (not fearfully like Drones)  
To rid their young ones both from death and doubt.  
Besides this, they further build for them very large dwellings, with Chambers and floors, in a round and orbicular form, with rooms one above another, finely and wittily compacted, so that there is space enough of ingress and regress, and very defensible against all winds and weather, and yet their nests or houses are not all made after one fashion, but very different, some of them representing a Harp, some made much after the fashion of a Pear, a Toadstool, a Bottle, or budget of Leather, and some like a standing Cup with handles.  
Some affirm, that the matter of their Combs is confused, rude, and ilfavouredly heaped up, full of bark and sand, but I could never as yet see it otherwise then light, slender, and thin like paper, dry, transparent, gummy and thin, as though it were thin leaves of gold, shaken very easily hither and thither with the wind, and rising many times from the foot or foundation very small, and broad above like unto a Top. The place of this their building is divers, and much different for some respects. For if they have lost their Duke or principal Leader, then do they make them nests of clay in the high holes of walls and hollow Trees; and as some say (although hitherto I could never see it) they make Wax there also.  
But in case they have a General or Duke, than they make their nests under the earth, their Cells or Chambers being form with six angles or corners, much like unto Bees. They make their Combs round, much after the fashion of a broad Toad-stool, from whose centres there goeth forth as it were a short stalk or tying, by which the Comb cleaveth, and is fastened hard to the earth, or some tree, or peradventure to some other Comb. They have such a tender care over their females, (especially at such time as they are great with young) and suffer them so much to have their own wills, as they will neither permit them to take any pains abroad for their living, nor yet to seek for their meat at home: But the males flying about, (like good Purveyors) bring all home to their own dwellings, thereby as it were strictly enjoining the females to keep themselves within doors.  
All which forecited particulars, if a man would duly enter into consideration of them, he must needs confess, (will he nill he) the admirable industry, diligence, wit, prudence, Art, sweat, and labour that is in these poor vermin. Their natural inclination to anger, and the hasty fumishness of Wasps, not only Cocks, which do scratch and scrape up with their spurs their nests, do find implacable, but even all other disturbers and provokers: From whence I take it that proverb hath sprung, Spekian erithizein, which the Latins as Plautus almost in the same sense useth, Irritare Crabrones: For Crabro among the Poets, is used sometimes for a Hornet, and otherwhiles for a Wasp.  
In like manner Clemens Alexandrinus, Stromaton 2. when he would express and declare the foulness and abominable hurt of such sins that do lie in wait as it were to deceive, and watch to do displeasure to the life of man, hath these words, Houtoi gar (inquit) oi antagonistai pacheiss 〈◊〉 Olumpicoi, sphecon hos eipein eisi drimuterai, kai malista hedone. That is, these fat, dull, gross, and olympical enemies of ours, are worse than Wasps, more cruel and displeasant, and especially sensual and worldly pleasure. Yea, whosoever dare adventure to challenge into the field this hardy and courageous little Creature, he shall (I dare be bold to say) but Cadmeam victoriam reportare, lose more than he shall get, whet his sword against himself, and return home by weeping cross, considering that besides the nobleness of their stout stomaches, and armed stings, they are withal so stiff and obstinate, as that they will never give over.  
They differ also in their first breeding, stock, sex, place, feeding, and manner of labour. Isidore saith, (although perhaps not so truly) that Wasps do first proceed from the rotten Carcases of dead Asses: for all hold opinion, that the black Flies called Beetles, do take their Original from them. But I am rather moved to think that they were first bred from the dead body of some warlike and fierce Horse, and so also thinketh Pliny, in his eleventh book and twentieth Chapter. And the Grecians have usually this famous and vulgar Verse in their ordinary talk.  
Hippoi men sphekon genesis, Tauroi de melisson,  
Equi enim vesparum generatio, Tauri verò Apum.  
In English thus;  
Wasps do first come from Horses, and Bees are bred from Bulls.  
And surely their incredible swiftness in their flight, their ardent and burning desire they have to fight, are sufficient inducements to move me to think, that they took their first beginning from some gallant Horse, and not from Asses, Oxen, or Cows, and much less from the fearful Deer. For dame Nature hath seldom been so indulgent and friendly to any one beast besides an Horse, as to excel both in swiftness of pace, quickness of spirit, courage of stomach, and magnanimity. And I rather lean to this side, because else I do not know what sense I should give to that Aristotelean Proverb;  
Chairete aellopodoon thugateres ippon,  
Salvete volucripedum filiae Equorum:  
Which may be Englished thus;  
All hail ye daughters of swift footed Horses.  
For besides the truth that lieth in the bare words, I take the moral of it to be uttered as a witty check, or a figurative flout, conceitedly to rebuke and hit in the teeth those shrewd women, cursed and scolding wives, which are so peevish that they will not be pacified, who are like unto Wasps in their sullen displeasant humours, tempestuous madness and pelting chafe.  
Some Wasps do proceed from the stinking Carcase of a Crocodile, if we may give any credit to the Egyptians and their fellows; and for that cause, when they imagine or think a Wasp, they paint and draw out the shape and form of a Crocodile or a Horse. From hence Hierom Cardan would make this collection, that of every corrupted living Creature another doth proceed: which in my conceit is very absurd and against all reason. For this being granted, the generation of Wasps would be infinite, and daily experience would read a Lecture of contradiction against him, upon the progress of Nature's works. Many times Wasps do breed by the mutual company of the male and female together, which though Athenaeus counteth but a fable, yet for all that, sith the Philosopher doth plainly tell us, that he hath been an eyewitness to the same, (as in his first book De generat. Animal. cap. 16. and in his ninth book De histor. Animal. cap. 41.) I will wholly incline to his judgement. But what manner of beginning they have by joining together, and how it is perfected and accomplished, let us a little lend our listening ears to Aristotle, and Pliny his Interpreter.  
The Princes or Ringleaders of the Wasps, when they have made choice of a fit place for themselves under the earth, either in the holes, chinks, or clefts of the Rocks, or in thatched houses, (as I have often seen) there they make their Combs in the beginning of Summer, fashioning their small Cells with four little doors, wherein small Worms do breed, who when they are more grown, they make yet other greater doors or hatches, and then again when their young are at the greatest, they make others, so that towards the end of Autumn, you shall find many, and those very large nests; wherein their principal Commander doth breed, not with every Wasp indifferently, but only with those of his own race and princely lineage. They are bred in the most eminent and highest place of the Wasp-nest, like unto great Worms, their Cells being four or five in number, close joined and couched together, for otherwise they would increase after the same sort in all respects, as the common Wasps do.  
The excrement is only in the small Worms, and their young increase remaineth immovable without any stirring before they be able to fly, and whilst they are covered as it were with a thin membrane, and yet in the same season of the year, and in the space of one day, you shall manifestly perceive a great difference: for one flieth out, another sticketh still as it were in the shell, another rolleth and tumbleth, and a fourth cannot stir one whit. All these have their beginning and increase for the most part in Autumn, not in the Spring, and especially in the full of the Moon. This one thing here is to be noted, that Wasps do not swarm, and that in Summertime they are subject to Kings, and in Winter, Gunaicocrateia, the females regiment, or Muliebre imperiam prevaileth. And when they have renewed and repaired their issue with a great supply, and that they be fresh and lusty, the Empire again returneth to the Masculine kind, and yet it is but a short, brittle, and ruinous Empire, not able to bear up itself, although by Nature's immutable decree orderly ruled, and rightfully governed.  
Aristotle saith, that it is not likely that the young Wasps are brought forth as a brood, because they be so great in bulk, as that in reason it should not seem probable, that so small a fly as a Wasp, should have such great young ones. But this is a bare and weak reason, not beseeming the dignity of so great a Philosopher. For what can any man allege to the contrary, why Nature in a lawful birth and breeding, should not as soon and as speedily finish, and make to grow and increase, as she doth in generation that proceeds of rottenness or corruption, which I hold to be but illegitimate? Let us but call to mind young birds, in how short time after they be out of the shell, they be feathered, they be able to go, to eat, yea quickly increased in strength, and grown to their full greatness, so that they are in their full flower ere one be a ware. All which when one hath throughly considered, he will easily judge that famous Philosopher Aristotle, to have relied but upon a weak prop, having scarce probability to stand on his side for the maintenance of his opinion. His credit therefore at this time must not be sufficient to bar us the liberty of contradicting him.  
The same Aristotle, the Monarch of our modern learning, saith that the small worms of Wasps, before they have any wings at all, are somewhat long, not much unlike those worms which Hypocrates calleth Eulai, that breed in flesh, called (as I judge) Maggots, but in our Country, Gentiles: and these Waspish worms are somewhat white, known and easily discerned by their slits or dashes, the hinder part of their body being very thick and gross, having a black list or line running along their backs, without feet, not creeping, but rolling and tumbling themselves this way and that way confusedly. When they have disburdened themselves of their breed, they close up their cells with a certain thin small skin, which again being broken when they come to any perfection or growth, they get themselves out of doors into the clear light, and at two days end will be able to fly round about. The Philosopher maketh two kinds of Wasps, the one wild and fell, the other more meek and quiet. The wilder sort is seldom seen, for they live and breed in Mountains and Woods, in Oke-trees, and not in the earth, and this kind is greater, blacker, more diversely coloured, and stingeth more cruelly than the other. After they have lived one whole year, they are seen to fly away, if in the Winter the tree be cut down. These kind of Wasps I did once see in a Wood in Essex, where going unwarily to gather simples with another Physician, and offending one of this furish generation, the whole swarm of them presently rushed forth about mine ears, and surely had I not had in my hand some sprigs or branches of broom for my defence, I had undoubtedly paid dearly for this my unadvisedness, if it had not cost me my life, for they pursued me in every place of the Wood, with a vehement rage for a long season, insomuch that I was fain to take me to my heels, and so to seek to save myself from further danger. And if our own Countryman Sir Francis Drake himself had been there, although he was (as Meteranus a stranger, (and so unpartial) in his Belgic History right truly observed,) Omnium ducum nostri seculi fortissimus ac famosissimus, yet I make no doubt, but he would have taken my part, and been a companion with me in this my fearful flight.  
Some of these Wasps, as well those of the crueler kind as those of the gentler, do lack a sting, (or rather I think they use it not.) Othersome again of both sorts, are furnished with stings, and those that want them, are ever the lesser and weaker, neither revenging themselves any way, nor offering to make resistance. chose, those who have stings are greater, stronger, more quarrelous contentious, stubborn and eager. Some account these the males, and those other stingless to be the females. Many of those which have stings, do forgo and quite lose them when Winter draweth on, as some make reckoning, but it was never my hap to see this, saith the Philosopher in his 9 Book De hist. Animal. capit. 41.  
If you catch a Wasp, holding her fast by the feet, suffering her to make her usual humming sound, you shall have all those that lack stings presently come flying about you, which the stinged Wasps never are seen to do. Therefore some hold this as a good reason, to prove that the one should be the male, the other the female. Both these sorts, both wild and unwilde, have been seen to couple toger after the manner of flies. Besides, (in respect of sex) both kinds of Wasps are divided into Captains or Ringleaders, and into labourers: those former are ever greater in quantity, and of more calm disposition; these other, both lesser, more froward, testy, peevish, and divers. The males of labourers, never live one whole year out, but all of them die in the Winter time, which is evident by this, because in the very beginning of cold weather, they are as it were frozen or benumbed, and in the depth or midst of hard winter, a man shall hardly or never see any of them.  
But yet for all that, their Dukes or principal Chieftains, are seen all the Winter long to lie hid in their lurking holes under the earth: and indeed many men when they ploughed or broke up the ground, and digged in Winter, have found of this sort. But as for the labouring Wasp, I never as yet heard of any that could find them. Their Principal or Captain, is broader, thicker, more ponderous and greater than the male Wasp, and so not very swift in flight, for the weightiness of their bodies is such an hindrance to them, that they cannot fly very far: whereby it cometh to pass, that they ever remain at home in their hives, there making and devising their combs, of a certain glutinous matter or substance, brought unto them by the Work-wasps: thus spending their time in executing and doing all those duties that are meet, intheir Cells.  
Wasps are not long lived, for their Dukes (who live longest,) do not exceed two years. And the labouring, that is the male Wasps, together with Autumn, make an end of their days. Yea which is more strange, whether their Dukes or Captains of the former year, after they have engendered and brought forth new sprung up Dukes, do die, together with the new Wasps, and whether this do come to pass after one and the self same order, or whether yet they do and may live any longer time, divers men do diversely doubt. All men hold the wilder kind to be more strong of nature, and to continue and hold out the longer. For why, these other making their nests near unto common highways and beaten paths, do live in more hazard, lie open to divers injuries, and so more subject to shortness of life.  
The brevity of their life, is after a sort recompensed, and some part of amends made by the rare clammy glewishnesse of the same: for if you separate their bulks from the head, and the head from the breast, they will live a long while after, and thrust out their sting almost as strongly as if they were undivideable, and free from hurt and death's harm.  
Apollonius calleth Wasps Omotoroi, and Aristotle, Meloboroi; although they do not only feed on raw flesh, but also on Pears, Plums, Grapes, Raisins, and on divers and sundry sorts of flowers and fruits; of the juice of Elms, Sugar, Honey, and in a manner of all things that are seasoned, tempered, made pleasant, or prepared with either of these two last rehearsed.  
Pliny in his 11. Book capit. 53. is of opinion that some Wasps, especially those of the wilder and feller kind, do eat the flesh of Serpents, which is the cause that death hath sometimes ensued of their poisonous stinging. They also hunt after great flies, not one whit sparing the harmless Bees, who by their good deeds have so well deserved. According to the nature of the soil and place, they do much differ in their outward form and fashion of their body, and in the manner of their qualities and dispositions of their mind: for the common Wasps being acquainted, and familiarly used to the company of Men and Beasts, are the gentler; but the Hermit's and solitary Wasps are more rude, churlish, and tempestuous: yea Nicander termeth them Oloous, that is, pernicious. They are also more unhappy, dangerous, and deadly in very hot Countries, as Ovid reporteth, and namely in the West-Indies: where both in their magnitude and figure, there is great difference betwixt theirs and ours, so that they are accounted far more poisonous and deadly, then either the English, French, Spanish, or Barbarian Wasps. Some of these dangerous generation do also abound in exceeding cold Countries, as Olaus Magnus in his 22. Book telleth us.  
Their use is great and singular: for besides that they serve for food to those kind of Hawks which are called Kaistrels or Fleingals, Martinets, Swallows, Owls, to brock's or badger's, and to the Chameleon: they also do great pleasure and service to men sundry ways, for the kill the Phalangium, which is a kind of venomous Spider, that hath in all his legs three knots or joints, whose poison is perilous and deadly, and yet Wasps do cure their wounds.  
Raynard the Fox likewise, who is so full of his wiles and crafty shifting, is reported to lie in wait to betray Wasps after this sort. The wily thief thrusteth his bushy tail into the Wasps nest, there holding it so long until he perceive it to be full of them, then drawing it slily forth, he beateth and smiteth his tail full of Wasps against the next stone or tree, never resting so long as he seeth any of them alive; and thus playing his Fox like parts many times together, at last he setteth upon their combs, devouring all that he can find.  
Pliny greatly commendeth the so litary Wasp to be very effectual against a Quartain Ague, if you catch her with your left hand, and tie or fasten her to any part of your body, (always provided, that it must be the first Wasp that you lay hold on that year) Mizaldus memor. Cent. 7. attributeth 
Mizaldus. 〈◊〉  great virtue to the distilled water, and likewise to the decoction of common Wasps, affirming expressly, that if any part be therewith anointed, it strait ways causeth it to swell monstrously, and to be puffed up, that you would imagine them to be sick of a Dropsy: and this course crafty drabs and queans use to persuade their sweet hearts, that they are forsooth with child by them: thus many times beguiling and blinding the eyes of wary and expert Midwives. Whereupon we may very confidently conclude, that their poison is very hot, flatulous or windy. Some do prole after Wasps, and kill them by other sleights and devises. For when the labourers do much use and frequent Elms, which they do very often about the Summer solstice, to gather from them some gummy and clammy matter, their Dukes and Princes being at home, not standing still, but settling themselves to their business or trade, and helping to hatch up their young, they are suddenly choked with the fume of Brimstone, Garlick, the branches of Coleworts, or other potherbs, or else by breaking down and overthrowing their combs, they die through famine.  
When you are minded to defend the Bees from the invasion and spoil of Wasps, you must set a pot with some pieces of flesh in it near the Hive, and when the Wasps (in hope of some prey) are entered, suddenly clap over the cover, and so destroy them; or else by pouring in some hot water at the top, you may scald them all to death in the pot. In like sort; some do gently breathe upon Raisins, Fruits, Sugar, Honey, Oil, by which, either the Wasps are chased away or by tasting the Oil do die. And again, some do mix corrosives with Honey, (as for example, Sublimate, Vitriol, Auripigmentum, etc.) that they by taking this venomous or poison infected drink, may suffer condign punishment for their intemperate and insatiable gluttony.  
Of the stinging of Wasps there do proceed divers and sundry accidents, passions and effects, as pain, disquieting, vexation, swelling, redness, heat, sweatings, disposition or will to vomit, loathing and abhorring of all things, exceeding thirstiness, and now and then fainting or swooning; especially when after the manner of venomous creatures, they have infected their stings either by tasting the flesh of some Serpents, or by gathering their food from venomous plants.  
I will now set before your eyes and ears one late and memorable example of the danger that is 
Allens wife.  in Wasps, of one Allens wife, dwelling not many years since at Lowick in Northamptonshire, which poor woman resorting after her usual manner in the heat of the Summer to Drayton, the Lord Mordams' house, being extremely thirsty, and impatient of delay, finding by chance a black Jack or Tankard on the Table in the Hall, she very inconsiderately and rashly set it to her mouth, never suspecting or looking what might be in it, and suddenly a Wasp in her greediness passed down with the drink, and stinging her, there immediately came a great tumour in her throat with a redness puffing and swelling of all the parts adjacent; so that her breath being intercepted, the miserable wretch whirling herself twice or thrice round, as though she had had some Virtiginy in her brath, presently fell down and died. And this is known for a truth, not only to me, but to most of the Inhabitants thereabouts, being as yet fresh in their memories, and therefore their authorities as I take it, is unreprovable.  
Now, for fear lest I should lose myself in this troublesome and vast Ocean of Nature's admirable fabricature, I will now discourse of such medicinal means, as will defend from their furious malice. The virtue of Mallows, and of Althaea, (called Marsh-mallow) is notable against the prickings of Wasps. For the softest and most emollient herb, is applied as a contrary to a warlike and hurtful creature, whose juice being anointed with Oil, either abateth the rage of Wasps, or so blunteth and dulleth their sting, that the pain is not very sharp or biting. Pliny lib. 21. copit. 171. And of the same mind is Avicen: Wasps (saith he) will not come near any Man if he be anointed with Oil and the juice of Mallows. For as a soft answer doth frangere iram, and as the Grecians have a saying, 
Solomon.  Edus Megiston estin orges pharmakon logos: So also in natural Philosophy we see, that hard things are quailed, and their edge even taken off with soft and suppling: as Iron with a fine, small, and soft feather, the Adamant stone with blood, and the sting of Wasps, Hornets and Bees, with Oil and Mallows.  
What is softer than a Caterpillar? and yet if Aetius credit be of sufficience, the same being beaten with Oil, and anointed upon any part preserveth the same from the wounds and stings of Wasps. And of the same virtue is the herb called Balm, being stamped and mixed with Oil. The same symptoms or accidents do follow the stinging of Wasps, as of Bees, but far more painful, and of longer continuance, to wit, redness, and intolerable pain, and Apostumes. And if any be strucken of the Orange or yellow coloured Wasps, especially in a sinewy or some sensible part, there will follow a Convulsion, weakness of the knees, swooning, yea, and sometimes death, as before I have touched.  
Against the stinging of Wasps divers medicines are prescribed by Physicians, but I will speak of 
The curation of their stings.  such only as I have made proof of, and such as are confirmed by long experience. Gilbert the Englishman, saith, that Wasps being bruised and applied to the place affected, do cure their own wounds very strangely. The same virtue peradventure, not only the Scorpion, but the greater 
Gilbertus' Anglus.  part of Infects have, if any one would make any diligent trial thereof. If a man be stinged of any venomous Wasps (which is easily known by the blueness of the place, madness, raving and fainting of the party, and coldness of the hands and feet) after you have given him inwardly some Alexipharmacal medicine, the place aggrieved must be launched, or rather opened with a Cautery, so being thus enlarged and opened, the venom must be well sucked out, and the paring or shaving of that earth wherein the Wasps build their nests, must be wrought and kneaded with Vinegar, and so applied like a Cataplasm.  
A plaster also made of Willow-leaves, Mallows, and the comb of Wasps, is very medicinable for the same, as by the counsel of Haly Abbas I have experimented. The English Northern men, do prepare 
Haly Abbas.  most excellent emplaster worth gold, against all stings of Wasps, only of that earth whereof their Ovens are made, having Vinegar and the heads of Flies commixed therewith Let the place be very well rubbed with the juice of Citrals, and withal, let the party that is pained drink of the seed of Marjoram beaten to powder the quantity of two drams: or thus, Take of the juice of Marjoram two ounces of Bole Armony two drams, with the juice of unripe Grapes so much as is sufficient, make an emplaster. Another. Anoint the place with the juice of Purcelane, Beets, or sweet Wine, and Oil of Roses, or with Cow's blood, or with the seeds of the Spirting or wild Cucumber (called Noli●me tangere) beaten with some Wine. Thus far Galen. Barley Meal wrought up with Vinegar, and the Milk or juice of a Figtree, Brine, or Sea-water, are excellent for these griess (as Dioscorides lib. 8 cap. 20. writeth) if the wound be often fomented, bathed, or soaked with any of them. To drink, give two drams of the young and tender leaves of Bays with harsh Wine, and if the part affected be only anointed with any of these, they are much available. In like sort the decoction of Marsh-mallows drunk with Vinegar and water, are much commended, and outwardly salt with Calves fat: Oil of Bays draweth out the poison of Wasps. The leaves of Marsh-mallows (as Aetius saith) being bruised and applied, do perform the same.  
The juice of Rue or Balm, about the quantity of two or three ounces drunk with Wine, and the leaves being chewed and laid on with Honey and Salt, or with Vinegar and Pitch, do help much. Water-cresses, Rosemary, with Barley meal, and water with Vinegar sod together, the juice of by leaves, Marigolds, the blood of an Owl, all these are very effectual against the stingings of Wasps: as Pliny lib. 31. cap. 9 telleth us; the buds of the wild Palmtree, Endive with the root, and wild Thyme being applied plasterwise do help the stinging of Wasps. After the venom is drawn out by sucking, the place affected must be put into hot water the space of an hour, and then suddenly they must be thrust into Vinegar and Brine, and forthwith the pain will be assuaged, the tumour cease, and the malice of the venomous humour clean extinguished. Rhazes saith, that the leaves of Nightshade, 
Rhazes.  or of Sengreen, do very much good in this case. And in like sort Bole Armony with Vinegar and Camphire, and Nuts beaten with a little Vinegar and Castoreum.  
Also take the Comb with Honey applying to the place, and hold the grieved place near the fire immediately, and laying under them a few ashes, bind them hard, and forthwith the pain will be suaged. Serapio saith, that Savory, or Cresses applied, and the seed thereof taken in drink, and the 
Serapio.  juice of the lesser Centory mixed with Wine, are very meet to be used in these griefs; he also commendeth for the same purpose the leaves of Basil, the herb called Mercury, and Mandrakes, with Vinegar. Ardoynus is of opinion, that if you take a little round ball of Snow, and put it into the 
Ardoynus.  fundament, the pain will cease, especially that which proceedeth by Wasps. Let the place be anointed with Vinegar and Camphire, or often fomented and bathed with Snow-water. Take of Opium, of the seed of Henbane and Camphire, of each alike much, and incorporate them with Rose-water, or the juice of Willows, and lay it upon the wounded place, applying on the top a linen cloth, first throughly wetted in wine. Johannes Mesue (who of some is called Evangelista medicorum) prescribed 
Mesus.  this receipt of the juice of Sisimbrium two drams and a half, and with the juice of Tartcitrons make a potion. The juice also of Spina Arabica, and of Margerum are nothing inferior to these forementioned. Aaron would in this grief have water Lintels (called by some Duck's meat) to be 
Aaron.  stamped with Vinegar, and after to be applied.  
Constantine assureth us, that Alcama tempered with Barley meal and Vinegar, and so bound to the 
Constantine.  place, as also Nuts, leaves of Walnuts, and Bleets, are very profitable in this passion. Item, apply very warm to the wound a Spider's web, bruised with a white Onion, and sufficient Salt and Vinegar, will perfectly cure it. Guil. Placentinus will warrant, that a plate of cold Iron laid upon the 
Gulielmus Placentinus. Gordonius. Varignana.  wound, or Led steeped in Vinegar, will do the deed. Gordonius counsel is to rub the place with Sage and Vinegar, and afterwards to foment it with water and Vinegar sod together. Varignana would have us to apply Chalk in powder, and inwardly to take the seeds of Mallows boiled in Wine, Water, and a little Vinegar.  
Matthiolus much commendeth Sperage being beaten and wrought up with Honey, to anoint the 
Matthiolus.  place. Likewise flies beaten and anointed on the place, winter Savory, Water-cresses, with Oil of Momerdica, give most speedy help. Arnoldus Villanovanus assureth us, that any fresh earth, especially 
Arnoldus den villa nova. Marcellus.  Fuller's earth, is very available, and the herb called Poley, used as an Unguent, or else Goat's milk. And Marcellus Empirious is not behind his commendations for the use of Bullocks dung, to be applied as a poultesse to the stinged part.  
These and many others may any Man ascribe that hath had but an easy taste of the infinity of Physics speculation, for the store-house of Nature, and truly learned Physicians, which way soever you turn you, will minister and give sufficient store of alexiterial medicines for the expulsing of this grief. In conclusion one and the self same medicament will serve indifferently for the curation of Wasps and Bees, saving that when we are stung with Wasps more forcible remedies are required, and for the hurts that Bees do us, than weaker and gentler are sufficient. In the hundreth and nintieth year before the birth of our blessed Saviour, an infinite multitude of Wasps came flying into the Market place at Capua, (as Julius witnesseth) and lighted on the Temple of Mars, all which when with great regard and diligence they were gathered together and solemnly burnt, yet for all that they presignified the coming of an enemy, and did as it were foretell the burning of the City, which shortly after came to pass. And thus much for the History of the Wasp.   

of HORNETS.  
A Hornet is called of the Hebrews, Tsirbah. Of the Arabians, Zabar, and Zambor. Of the Germans, 
The names.  Ein hornauss, Horlitz, Froisin, Ofertzwuble. Of the Flemings, Horsele. Of the Frenchmen, Trellons, Fonlons. Of the Italians, Calauron, Crabrone, Scaraffon, and Galanron. Of the Spaniards, Tabarros ò Moscardoes. Of the Illyrians, Irssen. Of the Sclavonians, Sierszen. Of us Englishmen, Hornets, and great Wasps. The Grecians call them Anthrénas, and Anthrenoùs, because with their sting they raise an Anthrar or Carbuncle, with a vehement inflammation of the whole part about it. The Latins call them Crabrones, peradventure of Crabra, a Town so named in the Territory of Tusculanum, where there is great plenty of them: or it may be they are termed Crambrones of Caballus (a Horse) of whom they are first engendered: according to that of Ovid, 15. Metamorphos.  
Pressus humo bellator equus Crabronis origo est.  
That is to say;  
When War-horse dead upon the Earth lies,  
Then doth his flesh breed Hornet flies.  
Albertus termeth a Hornet Apis citrina, that is a yellow or Orange coloured Bee. Cardan laboureth much to prove that dead Mules are their first beginners. Plutarch is of opinion, that they first proceed from the flesh of dead Horses, as Bees do out of a Bull's belly: and I think that they have their breeding from the harder, more firm and solid parts of the flesh of Horses, as Wasps do from the more tender or soft. Hornets are twice so great as the common Wasps, in shape and proportion 
Their description.  of body much resembling one another. They have four wings, the inward not being half so large as the outward, being all joined to their shoulders, which are of a dark, brownish, and of a Chestnut-like colour, these wings are the cause of their swift flight: they have also six feet of the same colour and hew, that their breast and shoulders are of. There is somewhat long, of the colour of Saffron, their eyes and looks are hanging or bending downwards, crooked and made like a half Moon, from which grow forth two peaks like unto Scythes or two sickles, nothing varying in colour from their feet. Their belly is as though it were tied to their shoulders with a very fine thread, the forward and middle part whereof is overcast with a brown colour, and begirt as it were with a girdle of Saffron. The hinder part is altogether yellow, easily discerned and remarkable for those brown pricks or specks, every one of them being much like unto a small triangle, besides they have certain clefts or slits on both sides, both before and behind, by which they can at their pleasure when they list, either shrink up themselves, or draw and gather themselves together, and with the same again lengthen and stretch out their bodies. They have also near to their belly on both sides four black spots, and in their tail they are armed with a strong piercing sting, and the same very venomous. They make a sound or a buzzing strange noise, morehideous and dreadful than Wasps do. They are shrewd, fierce and cruel, quickly angry and wrathful, and although they live in companies together, yet notwithstanding they are ever known to be but of an homely, rude, cursed, and untractable disposition and nature, and will never be brought by any Art or fashioning to lay aside their uplandish wildness, (as some herbs will do that are transplanted into Gardens.)  
They are besides this of such a mischievous malignity and venomous quality, that as some affirm, nine of their stings will kill a Man, and three times nine will be able to kill a strong Horse; especially at the rising of the Dog-star, and after, at which time they have a more fiery, hasty, and inflaming nature, and men at that season, by reason of their large exaltation and sending forth of spirits, grow more weak and faint.  
And therefore it is no marvel though in holy Scripture, they are compared or likened to most fierce and cruel enemies, which should put and cast forth the Canaanites, Plittites, and Chevites, Exod. 23. 28. So likewise Ovid in the eleventh Book of his Metamorphos. hath these words, Spicula carbtonum ardentia, The burning stings of Hornets: And Virgil in the fourth Book of his Georgics, calleth them Asperrima, most sharp and violent. Terence (the most eloquent of all Comical Poets) in his Comedy entitled Phormio, and Plautus in his Amphitryo, have this Proverb, Irritavi crabrones, I have provoked or incensed the great Wasps to anger: which I suppose they used as a byword against the properties, natures, and froward behaviours of women, who being in their wont furnish mood, if once you go about to overthwart them, or a little to contrary their wilfulness, you shall pull an old house over your own head by a further provocation, and perhaps if you get you not the sooner out of their sight and reach of their clutches, you may chance have somewhat more flying about you ears than you would.  
It is good therefore if you have a Wife, that is Calcato immitior hydra, unquiet and contentious, to let her alone, not to wake an angry Dog: and when a mischief is well quieted and brought asleep, to go your ways and say never a word. Whereas among Bees, their Drones and Kings do want stings; yea, and some Wasps too, as before I have writ: yet notwithstanding all Hornets in general, as well the greater sort of them that build their houses in trees, as the lesser sort that dwell in the earth, are provided of stings, neither do their Ringleader seem to be unarmed. For Wasps have their Precedents of their own society, and their Captains general as well as Bees and Wasps, whatsoever Pliny lib. 11. cap. 21. dream to the contrary: which in proportion and quantity are far greater (if you respect the bodies of other Hornets) then either the Captains of the Bees and Wasps are in comparison of their subjects. These also spend their time within doors, as the Captain of Wasps do, not having many but one head to guide and rule over them, lest by banding into parties and factions, some civil war (wherein all things are miserable, as Tully saith) or other mutiny might 
In bellis civilibus omnna sunt misera. Tul. ep. female.  arise to their final destruction. They are great vexers and troublers, and even like such as had sworn the death of their enemies, robbers, and thiefs: And yet at home they nourish peace, excelling even the very Bees themselves in their painful, earnest, and willing desire to maintain their stock and common society.  
For neither do they chide, brawl, or contend, nor yet make any stir or rustling when any is promoted to any office or place of preferment in their corporation; neither are they distracted into divers minds with their businesses, neither yet do they raise any tumult, make any uproar, or keep a coil or ruffling at the election of their Prince and Captain general, but with common consent they use but one Table, taking their commons together like good friends and fellows, and whatsoever they kill, they carry some part of it home, frankly imparting it to their neighbours, children, and companions.  
Neither do they yearly drive and expel forth of the doors to seek new habitations, where they can, (as some Bees deal very churlishly and unnatural with their young) but they contrariwise in their bosom defend and keep warm their new sprung up progeny and race, building for them greater Houses, and raising of more Sellers and flores, boarding and planking the same in case of necessity, never ceasing till they be fully reared and made fit for defence and safety. But as for their King and Captain (whom they exceedingly honour and highly esteem) they make choice of such a one, as neither seemeth to be a King without a Kingdom, nor a Prince without people and possessions, and yet he so behaveth himself, and carrieth himself so evenly, as though he had but little to do in this his Empire. And yet in largeness of body and greatness of his heart, in stoutness and stateliness of stomach and person, he staineth all the rest, carrying away the prize from them all: and when there is Proclamation of War to be made against any foreign foes, and that their flags and ancients be displayed by sounding his deadly blast, he giveth defiance to his enemies, most courageously bestirring himself more than any of his followers, showing himself both most vehement, warlike, and skilful in fight, and yet again at home towards his subjects, (like a true noble spirit) he is very gracious, gentle, and temperate, tractable, easy to be ●ntreated, and most ready to forgive. They make for themselves certain holes or dwelling places under the ground, casting forth the earth much after the fashion of Pismires: for you must understand that neither Wasps nor Hornets do send forth any Swarms as Bees do, but those young Hornets which spring from them now and then, do there remain among their breeders, making their beds or hives much greater, by means of the earth formerly cast out.  
They enlarge their combs exceedingly, by adding more and more unto them, so that of a strong and healthy stock of Hornets, it hath been known they have gathered three or four trays or baskets full of combs. If any Hornets stray from their own home, they repair to some tree, and there in the top of it make their combs, so that one many times may very easily and plainly perceive them, and in these they breed one Captain General, or great Commander, who when he is grown to be great, he carrieth away the whole company, placing them with him in some convenient lodging. Wild Hornets (as Pliny saith) do live in the hollow trunks or cavities of trees, there keeping themselves close all the Winter long, as other Cut-wasts do.  
Their life is but short, for they never exceed the age of two years. Their combs are wrought with greater cunning, more exquisite Art; and curious conceit, than those either of Wasps or Bees, and these excellent devisers do make them one while in the trunks of trees, and sometimes again in the earth, increasing them at their pleasure with more floors and buildings, according to the increase of their issue, making them smooth and bright, decking and trimming them with a certain tough or binding slime or jelly gathered from the gummy leaves of plants. Neither do any of the little mouths or entries of their cells look upwards, but every one bendeth downwards: and the bottom is placed upwards, lest either the rain might soak through them in long showers, or the head of them being built upwards, they might lie open and be the more subject, and exposed to the unruly rage and furious blasts of winds and storms.  
If you eye well their nests, you shall find them all for the most part exactly sexangular or six cornered, the outward form and fashion whereof is divided with a murry coloured partition: and their membranous substance is much like unto the rind or bark of Birch, which in the parching heat of Summer cleaveth and openeth itself into chaps. The stinging of Wasps is for the most part accompanied with a Fever, causing withal a carbuncle, swelling, and intolerable pain.  
I myself being at Duckworth in Huntingtonshire, my native soil, I saw on a time a great Wasp or Hornet making after, and fiercely pursuing a Sparrow in the open street of the Town, who at length being wounded with her sting, was presently cast to the ground, the Hornet satisfying herself with the sucked blood of her quelled prey, to the exceeding admiration of all the beholders and considerers of this seldom seen combat. Aristotle, whom I so greatly reverence, and at whose name I do even rise and make courtesy, knows not of a surety how Hornets do engender, nor after what manner they bring forth their young breed. But since we are assured of this, that they bring forth their young by the sides of their Cells, as Wasps and Bees, we need not doubt, but that they do all other matter after their manner, and if they couple together, they do it by night, as Cats do, or else in some secret corner, that Argus with his hundred eyes can never espy it.  
Hornets gather meat not from flowers, but for the most part they live upon flesh, whereby it cometh to pass, that you shall often find them even in the very dunghills, or other ordure. They also proul after great Flies, and hunt after small Birds, which when they have caught into their clutches, after the manner of hungry Hawks, they first wound them in the head, then cutting it asunder, or parting it from the shoulders carrying the rest of the body with them, they betake themselves to their accustomed flight. The greater sort of them die in the hard Winter, because they store not themselves sufficiently aforehand with any sustenance as Bees do, but make their provision but from hand to mouth, as hunger enforceth them, as Aristotle informeth us. In like sort Landius hath well observed, that Hornets both day and night keep watch and ward besides the hives of Bees, and so getting upon the poor Bees backs, they use them instead of a Wagon or carriage: for when the silly Bee laboureth to be discharged of his cruel Sitter: the Hornet when he hath sucked out all his juice, and clean bereft him of all his moisture, vigour and strength, like an unthankful Guest and the most ingrateful of all winged creatures, he spareth not to kill, and eat up his fosterate and chief maintainer.  
They feed also upon all sweet, delicious, and pleasant things, and such as are not untoothsome and bitter, and the Indian Hornets are so ravenous, and of such an insatiate glut only (as Ovid reporteth) that they fly upon Oil, Butter, greasy Cooks, all sorts of sharp sauce used with meats, and all moist and liquid things, not sparing the very Napkins and Table clothes, and other linen that is any way soiled, which they do filthily contaminate with the excrements of their belly, and with their Viscous laying of their eggs.  
But as they get their living by robbery, and purloining of that which others by the sweat of their brows, by their own proper wits and invention, and without the aid and help of any do take great pains for: so again they want not revenge to punish, and a provost Marshal to execute them for their wrongful dealings: termed of some a Grey, Brock, or Badger, who in the full of the Moon 
Their uses.  maketh forcible entrance into their holes or lurking places, destroying and turning topsy-turvy in a trice their whole stock, family, and lineage, with all their household stuff and possessions.  
Neither do they only minister food to this passing, profitable, and fat beast, but they serve in stead of good Almanacs to Country people, to foretell tempests and change of weather, as Hail, Rain, and Snow for if they fly about in greater numbers, and be oftener seen about any place, then usually they are wont, it is a sign of heat and fair weather the next day. But if about twilight they are observed to enter often their nests, as though they would hide themselves, you must the next day expect rain, wind, or some stormy, troublesome or boisterous season: whereupon Avienus hath these verses;  
Sic & crabronum rauca agmina si volitare  
Fine sub Autumni conspexeris aethere longo,  
I am verspertinos primos cum commovet ortus  
Virgilius, pelago dices instare porcellam.  
In English thus;  
So if the buzzing troops of Hornets hoarse to fly,  
In spacious air 'bout Autumn's end you see,  
When Virgil star the evening lamp espy,  
Then from the Sea some stormy tempest sure shall be.  
Furthermore, since it is most certain that those remedies which do heal the stingings of Wasps, 
Remedies against their stings.  do also help those wounds and griefs which Hornets by their cruel stinging cause, yet notwithstanding, as Aggregator hath pronounced, the Zabor is the Bezoar, or proper antidote of his own hurt, if he be oftentimes applied with Vinegar and Water, Oil and Cowdung tempered together. In like sort all manner of soils and earths that are miry and muddy, are much commended in this case, such as Bacohus applied to bald Selenus, who was wounded with Hornets, when longing for a little Honey, he jogged and shaked their nests, thinking he had lighted upon some Bee's Honey, which Ovid most elegantly 3. Fastorum hath described in these verses;  
Millia crabronum coëunt, & vertice nudo  
Spicula defigunt, oraque prima notant.  
Ille cadit praeceps, & calce feritur aselli:  
Inclamat socios, auxiliumque vocat.  
Concurrunt Satyri, turgentiaque era parentis  
Rident, percusso claudicat ille genu.  
Ridet & ipse Deus, limumque inducere monstrat;  
Hic paret monitis; & linit ora luto.  
In English thus;  
Of Hornets thousands on his head full bare,  
And on his face their poisoned spears stick fast,  
Then headlong down he fell, and Ass' foot him smote,  
Whiles he for help his voice to fellows cast.  
The Satyr's flock came run apace, and did deride  
Their sire's swollen mouth, whiles Ass had made him lame.  
The God himself did laugh, yet showed an earth to hide  
The wound which he received; and so did heal the same.  
If any one be desirous of more medicines against the perilous and transpiercing stinging of these horn-mad Hornets, he shall find store of them digested together in the History of Wasps: for their remedies are common, belonging as well to the one as to the other, there being no other difference but this, that here they must be given in a greater measure or quantity, and their use ought longer to be continued. And let this suffice to have spoken thus much of such Infects or Cut-wasted vermin as are winged, and live in companies and routs together. Now will I make choice to describe such as are winged and live solitarily, lest I should seem to lose myself in this troublesome and vast Ocean of Physical contemplation.   

of CANTHARIDESES or Spanish Flies.  
THis kind of Cut-wast is called of the Grecians, Kantharis, and among the Latins it changeth not his name. Of the Frenchmen, Cantaride. Of the Italians, Cantarella. Of the Spaniards, Cubillo. Of the Germans, Grune Kefer, Goldkaefer. Amongst the Belgics or Netherlanders, it is termed Spaensche Vlieghe; and of us English men, Cantharideses, and Spanish Flies. I have seen two sorts of Cantharideses, the one great, and the other small. Of the greater sort some are thick, and long bodied, which are found among wheat, and these are thick, gross, and unwieldy, like unto Beetles, they are also of sundry colours, and changeable hue, with golden streeks or lines crossing their wings, and these are best to be used in Physic. They of the other lesser kind, are lean and thin scrags and starvelings, broad, hairy, heavy, and sluggish, and for physical uses little worth.  
The greater sort also are not always of a glistering green colour, but otherwhiles you shall have them somewhat reddish or murrey coloured, but yet all of them of a glittering brightness, and marvellous shining gloss, piercing the eyes with singular delight. The lesser sort are not so common as the greater, somewhat differing from them in shape and proportion of body, but in virtue, quality, and manner of breeding, there is no disagreement at all to be found.  
Those of the lesser sort have their bodies and heads somewhat long and hooked, their eyes very black, and hanging out, their wings growing out from the midst of their Loins, being marked with two silver speeks or pricks, and some few white spots.  
They are commonly found in the Summer Season, in the herb that is called Gicutaria, or wild Hemlock. Their feet and legs are very small and long, finely decked and garnished, as it were with a Vermilion red, or beautiful purple. There is also another sort of these answerable to the former, in colour of their bodies in every respect, saving that their eyes are green: their head very little; and the hinder part of their shoulders round and crooked.  
The third sort have their head and shoulders all one, being so closely and confusedly joined together, as if they were but one thing and could not by any means be separated, unless in imagination, and these are of a rusty colour, and their small pinks eyes as black as Jet, their wings as well as their heads are nothing differing in colour, saving that their wings do glister with some strakes of the colour of gold, their feet also are short, and as black as Pitch.  
The fourth is very like to the third sort, but it is rather of a greenish, then of a rusty Iron colour, but in all other respects there is no difference to be seen, saving in their magnitude, for this last described is the least of them all. But these kinds of Cantharideses as well the greater as the lesser, do first proceed not from any beasts, as some have thought, but they rather take their Original from some rotten, stinking, and corrupt moisture and siccity, Titectai gar en tois toon puroon leiois kai tais ageirais, kai tous Sukais proseti to toon Kantharidoon phulon, the meaning whereof is, that the whole stock and kindred of Cantharideses do bring forth or lay their young in the vile, base, and imperfect force of heat or warmth: and further in moist Figs, as Aelianus in his ninth Book and thirty nine Chapter, word for word hath exscribed out of Aristotle.  
They do also breed from a certain little Worm which is found in the sponge of the Dog-bryer (called of the Physicians Bedeguar) and from Caterpillars of the Figtree, Poplar, Pear-tree, Ash, Olive-trees and Roses: for in all these there be found certain Worms, the very Founders and Parents of Cantharideses, but yet in the white Rose these Worms are of much lesser force, power, and sufficiency, then in the former.  
Cantharideses do couple together and generate, but yet not any living creature of their own kind, but only a little small Worm. They feed upon all manner of pulse and Corn, but especially Wheat, and then they are best for medicinal uses. The smell like unto Tar, and in their taste they much resemble the Cedar-tree, as Nicander reporteth. Their virtue and quality is to burn the body, to parch and to bring a hard scale or crustinesse upon any part they shall be applied to, or as Dioscorides saith, to gnaw or eat into, to raise blisters, exulcerate and raise an inflammation, for which respect, they mix them with such medicaments as are appointed to heal Leprosies, any dangerous Tetters and Ringworms, or those that be Cancrous.  
They are applied to hard, Scurvy, or Mangy nails, being first tempered with some fit plasters or Cerotes tending to the same purpose, taking them so clean away, that they fall off by the roots. Some use also to temper them with such convenient medicines as are warranted to take away Warts, Corns, or any hard knobs or pieces of flesh growing in the hands or feet. Some again use to pulverise Cantharideses, and then mixing them with Tar, do make an Unguent to cure the falling away of the hair, or the shedding of it, either in the head or beard, but herein there must be good advice required, lest at any time by their caustick faculty they exulcerate too deep into the flesh.  
Cantharideses mingled with Lime, serve in stead of a Penknife to eradicate and take away those little hard and red swellings rising chiefly in the crown of the head, armpits, or privy parts, called of some Physicians Pani: and some there be again that will adventure a little of them in powder, to give with such Medicines whose property is to provoke Urine: But yet there is hard hold and tough reasoning on both sides, whether they ought to be given inwardly with Diuretikes or no, considering that being so drunk, they are accounted amongst strong poisons, tormenting the bladder without any ceasing: othersome again hold the contrary, assuring us upon their own experience, that not exceeding their due quantity, they may be taken with other Correctories, to serve as a Retricle to transport them to the place affected, so that you see either side hath his strength and reasons.  
Justa pari premitur veluti cum pondere libra,  
Prona nec hac plus parte sedet, nec surgit ab isla.  
That is to say;  
As when an even scale with equal weight is prized,  
Nor falls it down this way, or is it that way raised.  
But being mingled and wrought up with the juice of una Taminea, (which is a kind of Berry, growing on the herb called Ampelos angria, a kind of Briony) Sheep's or Goat's suet, there is no doubt but that they do great good. Some of my Masters (s●ith Galen, the Prince of all Physicians next to Hypocrates) did use to put Cantharideses amongst such medicines as they prepared to move urine, taking only their wings with the feet, but I (saith he) am wont to take Cantharideses wholly, as well as some parts of them, and so I judge them the more safe to be used and prepared this way, especially I miss not to make choice of such are found among Corn, and have as it were a yellow circle or enclosure crossing overthwart their wings, lib. 3. lib. & 11. de Simply. facult.  
Being applied rightly, they do also provoke the monthly terms, and that very eff 〈…〉 valley, and put into Antidotes, they are thought of many to help Hydropical persons, as not only Hippecrates and Dioscorides, but also Galen, Avicenna, Rhazes, Pliny, and other Physicians of best note and worth have witnessed: I cannot here sufficiently enough commend their assured, tried, and approved use, being commixed with Leaven, Salt, and Gum Ammoniacum, for the diversion of Rheums or Catarrhs, the taking away of all Goutish pains, out of the haunch or hip (called the Sciatica of the popular sort) whilst they draw forth and consume from the centre of the body, (being there throughly and deeply impacted) to the surface the matter or offending humours causing these griefs above said.  
They are also good against the venom of a Salamandra, as Pliny in his 29. Book, and 24. Chapter assureth us. They are also highly esteemed of some, being duly prepared and orderly mixed with certain other medicines, to take away and correct the remiss negligence, falling-faintnesse, and heartless casting down of the Virile part, yea they do (as they say) very much provoke to venerous incitements.  
But here I would counsel each one not to be knack-hardy bold, in meddling with them, for these or the like intentions: for as they bring both health and help, being duly commixed, and orderly tempered, not exceeding their dose and first quantity; so again, if you fail in their due and skilful application or propination, they induce and drive men into most intolerable grievous symptoms and accidents, and otherwhiles to death itself. John Langius setteth down a true and very pleasant story, which in this place, because it maketh greatly for our matter in hand, I will not refuse briefly to describe it.  
There was (saith he) at Bonony in Italy, a certain rich and Noble young man of France, (which Gallus, to use his own words, was Gallo quovis gallinaceo salacior) who falling extremely in love with a certain Maid in the same City, prevailed so far at length through his earnest importunities and incessant solicitations, that at length they appointed and agreed upon the time and place of their meeting, to keep their Revels for one night. So this lusty Gallant being thus ensnared in the inextricable labyrinth of her beauteous Phisnomy, fearing deadly, lest his heart should turn into Liver, or that he might faint and lose his courage before he should attain to his journey's end; in this his doubtful coaping, and dangerous skirmishing conflict, like a wise man fearing the worst, casting all dangers aforehand what might ensue would needs know of a fellow-soldier, and Countryman of his, who had as one may guess born a standard in the Camp of Venus, what were best to be done, to move him to a more vigorous courage, and to keep his credit for that time, lest either he should turn Craven like an overtyred Jade, or else be utterly nonsuited, which was worst of all: who presently wished him to take some Cantharideses in his Broth, which the other at all adventures forthwith did.  
But it was not long before this jolly Younker felt an itching about his lower parts, then being frolic above measure, supposed it to be the operation of his medicine that caused this Colt-evil, he without any more ado hied him to his Love, minding there indeed to draw the matter to a set battle, and to end all controversies by dint of sword.  
Tunc animis opus, Acnea, tunc pectore firmo.  
In English thus;  
Of courage then indeed,  
Then of stout breast is need.  
But yet for all this, in the still of the night, when every one besides were at rest, my restless Frank felt his whole body to be pockily torn, and miserably rend with sundry cruel prickings and stingings, feeling moreover a strange taste in his mouth, like the juice or liquor that issueth from the Cedar tree, stamping and staring, raging and faring like a furious, mad, frantic Bedlam, being almost besides himself through the extremity of his pain, virtiginy and giddiness of his brain, with inclination to fainting or swooning: so being troubled, tossed, and perplexed, all sad, melancholic and malcontent, destitute of counsel and comfort, like a silly Miser, and an impotent Suitor, and not like a courageous hotspur, he let his action fall, turning h●● back like a Novice and freshwater Soldier, full sore against his will you may be sure, but there was no remedy, and so with as much speed as he could, bidding his Love adieu, he trudged home to his own lodging; whither being come, and finding no relief, but rather an increase of his torments, with a continual burning of his Urine and Strangury, he lamentably besought, and with weeping and tears most humbly craved and cried out for help, requiring the favour and furtherance, both of myself and of another Physician for the cure: so I being admitted to visit this poor patient, I first gave him some Oil to drink, thereby to provoke vomiting: then was there prepared a clyster, made of the herbs Mercurialis, Mallows, and the root of Altheae decocted, wherein was dissolved Cassia, with Oil of Violets and Lilies. After the administering of this, I commanded him to take a good draught of Cows or Goat's milk once in every hours space, and if Milk could not be had, than I willed him to take an Almond Milk made Ex nucleis pineae, seeds of Melons, Gourds, and Poppy bruised with the distilled Water of Mallows, and Alkeakengy, and this would I have given to him in good quantity in stead of the Milk if it were wanting.  
But after that my fiery Frenchman had recovered his former health with these and the like remedies, and that the unadvised Author of this rash counsel had very humbly entreated pardon at our hands for this his great fault, he protested solemnly with a great oath, that he would never hereafter prescribe any Physic to any man living. Thus far Johannes Langius in his first Book Epistola. Medicinal. forty eight.  
There is also very profitable use to be made of Cantharideses, for if you beat them to powder, and convey a little of it into Apples, Pears, Plums, Figs, Peaches, or Quinces; especially those that be fairest and ripest, and those that hang the lowest, finely closing it up again with the pill, which if any Thiefs or Robbers of Orchards shall taste of, they fall within a while after into an intolerable burning in their Urine and Strangury, making it only in dropping wise, whereby their theft is soon found out, and they well rewarded with sour Sauce for their sweet meat: And this is an excellent night-spell, and therefore I was loath to pretermit it, but to make you acquainted withal.  
There is also another excellent medicinal use of Cantharideses, if they be duly, and according to true art administered, and with great wariness for that passionate grievance, which at this time though some foolish Physicians never heard tell of any such, I will call Pessuli infirmitas, yet I may not set it down in English, because I would have but a few acquainted with secrets. Habeo enim ego singulare quoddam contra penis Languorem remedium, quo cum promiscuè uterer, utramque multis nobilibus (qui veneris vulgo studiosiores videntur) animos & vires adauxit absque noxa. Vni tamen inter caeteros sic obsuit, ut à venere (cui●n mium litârat) sanguinem continuò mingeret, & lipothymia frequenti làboret. Sanè nisi lactis copia in procinctu suisset; emninò interiisset venireus pullus, & meritas salacitatis cupidinisq poenas luisset.  
And let this suffice to have spoken of their medicinal virtues and qualities; Now will I proceed to tell you of their ill name, naughty, venomous, and pernicious properties. They are reckoned and scored up in the number of most deadly and hurtful poisons, not only because they cause erosion and inflammation, but more in regard of their putrefactive quality and making rotten, wherein they exceed. Their juice being taken into the stomach, and so piercing into the veins, or laid upon the skin outwardly so long till it hath entered the veins, is a most strong poison, where-upon Ovid when he wished ill unto, or cursed his enemy, writ this; Cantharidum succos dante parent bibas. lib. Trist. Cicero ad Parum, in his ninth Book of his familiar Epistles hath these words, Catus accusante L. Crasso, Cantharidas sumpsisse dicitur, as if he purposed by that way to make an end of himself by death. Galen in his third Book De Simplic. medicam. facult. writeth thus:  
If they be taken inwardly into the body, though but in small quantity, and mixed with other convenient correctories, they do mightily provoke urine, and sometimes corrode and fret the bladder, so that it is as clear as the noonday, that what things soever do overthrow nature, by reason of their extreme frigidity, if they be taken but in a very small quantity, yet will nourish the body: so on the other side, whatsoever is contrary, repugneth or goeth against humane nature, by means of corrupting or any putrefactive quality like unto Cantharideses, can never do so. Bartholomeus Montegnana, a learned Physician, assureth us, that he once knew one Francis Bracca a Citizen of Milan in Italy, who having but outwardly applied Cantharideses to his knee, yet their poison spreading to other inwards parts, he voided five pints of blood by way of urine: and this may any man see, if he will take the pains to read over Montegnana Consil. 182. Cap. 10.  
The same accident hath also befallen them, who to be remedied of rough, hard, mangy, or leprielike nails, have adventured to apply them to their great toe. So that Cantharideses must not rashly be applied and used, as common deceivers, blind Empirics, and cozening Land-lopers would make plain Country people believe. Pliny relateth a story of one Cossinus a Roman Knight, who was dear beloved of Nero the Emperor, who having a very dangerous Tetter (a disease in times past peculiar to the people of Egypt) a Physician of that Country in stead of curing, did kill him by giving him Cantharideses to drink.  
But I should rather think that Cossinus died by the outward application of Cantharideses, because by their burning and caustick quality, they clean eat and consume away filthy Tetters or Ringworms, manginess, Scurvinesse, Lepries, and all hard Callous Warts, Corns, or pieces of flesh that grow in the hands or feet; for I can see no reason why any would be so wilfully blind, as to give them inwardly for the curation of any Tetters or such like griefs: or at leastwise I must think that the right use of Cantharideses was unknown to the ancient Physicians of the old world, as by Galen it may appear in his 11. Book De Simplic. Med. fac. and in his fourth Book De victu Acut.  
The same Pliny (in his twenty nine Book and fortieth Chapter) witnesseth, that Cantharideses were reproachfully laid to Cato Vticensis charge, and that he was sorely blamed for offering to make a price of poisons, and to sell them openly, as in Portsail to any that would give most, so that their price rose to threescore sesterces. Being drunk in too large a quantity, or else applied outwardly to any part, either too long or too deep, they produce these or the like symptoms, accidents, and effects.  
The party to whom they are any way given, feeleth a pricking pain and torment in his bowels and inward parts, extending from the mouth down to the lower parts about the Bladder, Reins, and the places about the waste and short ribs: they do also ulcerate the bladder very dangerously, inflaming the yard, and all other parts near the same with a vehement apostumation: after this, they piss blood, and little pieces of flesh.  
Otherwhiles there will follow a great lask or Bloudy-flix, fainting and swooning, a numbness or dulness of moving or feeling, debilitation, or feebleness of the mind, with alienation of the wit, as though they were bestraught; likewise loathing or abhorring of meat with a disposition to vo-miting, and often an ordinary desire to make water, and to exonerate nature, but all in vain. He that taketh them findeth in his mouth the taste or tallage of Pitch: and all these symptoms, passions, or effects, that they work, have I with much labour faithfully collected out of the sixth Book of Dioscorides, and the first Chapter. And out of Galen Lib. de Theriaca ad Pisonem Cap. 4. and Lib. 3. de Temperam. cap. 3. And out of ancient Rhazes (who practised Physic one hundred years, if truth be truly related) Tit. 8. chap. 17. If any one be either affected or infected with any accidents, by means of Cantharideses, Dioscorides doth thus cure them, as you may readily find in the Book and Chapter before cited.  
First of all he causeth them to vomit often and much: and after that he prescribeth Glisters to be made for the scouring of the belly with Nitre, and to preserve the bladder inwardly, to take Milk and Psyllum: and then he would have the matter of Glisters to be somewhat different from those which were taken in the beginning: as namely to be made of Barley water, Marsh-mallows, the white of an Egg, the Musciling of Line-seeds, Water of Rice, the decoction of Fenugreek, Hydromel, fat Broths, Oil of Almonds, the fat of a Goose, and the yolks of Eggs. And inwardly to take at the mouth, he biddeth them to use Cow's milk, Hydromel, the grains or fruit of the Pitch-tree, both the greater and the lesser sort, Wine sod to the half, Ducks fat, a decoction with some diuretical seeds (namely with the four greater cold seeds, which are Cucumbers, Gourds, Citrals, and Melons) and likewise some decoction made of Figs, with syrup of Violets. Oil of Quinces is highly commended of some as a proper and special Antidote in this case, and so is Oil of Lilies, and Terra Samia.  
Rhazes counsel is, after the taking of some Glisters made of any fat broths, to make an injection into the yard with Oil of Roses, and the sick person to sit in a warm Bath. Tit. 8. Chap. 17. The Writers and Authors of Physic and Philosophy cannot agree, in what part of the Cantharideses their poison chiefly lurketh: for some will have it to be principally in the head and feet, and others again will none of that: And yet they all agree upon this point, that in what part of the body soever their poison is seated, that their wings are a sovereign remedy and preservative, and if they be wanting, that their poison is deadly: so that although they be never so poisonous, yet have they their own remedy which in themselves they contain and carry about: Thus saith Pliny in his 11. Book and 35. chapter.  
And peradventure for the same cause, Galen in his eleventh Book, which he entitled De Simply. Medicament. facultatibus, adviseth us expressly and learnedly, that Cantharideses should be taken whole as they are, and so to be used either for inward or outward uses. For why it is far better, even in the outward application of them, that they should more gently and slowly corrode, gnaw, or fret asunder, and that their burning virtue and quality should be a little corrected and weakened, then to perform their full effect to the great danger of the patient, and many times to his utter undoing and destruction. Therefore they are clean out of the way, who when they would use them for any inward cause, do cast away their wings and feet, whereas indeed they ought to take all of them, not 
The error of some medicine-givers.  rejecting any one part of them. For being given whole, they need not so much any correctives to bridle and lessen their powerful operation in regard of their wings and feet, the proper resisters and expellers of their own or other poison.  
The fafest course is to use all, and every part of them without exception, unless you would have them to corrode, fret, inflame, or burn any part. Lycus Neapolitanus is of opinion, that Purcelane is their proper counterpoison, which virtue Pliny in his twentyeth Book, Chap. 13. ascribeth to the herb called wild Basil: who also many ways commendeth Acetum Scyliticum, Oleum Oenanthium, Cow's milk and breathes made of Goat's flesh for these intentions, in his 23. Book, Chapter the second and fourth, and likewise in his 28. Book and tenth Chapter. And for our History of Cantharideses, let this for this time suffice, which I much wonder that the famous learned Gesner hath in such deep silence passed over, never so much as mentioning them: whereof notwithstanding so many Authors, both of the Ancients and neoterics, do so much ring.  
Many more authorities could I have alleged concerning this my discourse of Cantharideses, but that I suppose it a labour as endless in toil, as needless in use; the one savouring of too much curiosity, the other of a frivolous affectation: so that I hope even amongst the whole College of Physicians, wheresoever in England (if their ears be not too dainty) to find some few grains of their good words, and such courteous construction, as that I may neither be charged with partiality of concealing (where it is meet I should be mute) nor be suspected of unsufficiency, for not pursuing where I can find no good footing.   

Of CATERPILLARS, or PALMER-WORMS, called of some Cankers.  
NOw I am come to speak of Caterpillars, sometimes the destroyers and wasters of Egypt: as well 
Their name:  in regard of the great difference that is found in their several sorts, as for their great dignity and use, wherein some of them are most notable and excellent. Some think that Eruca, which is Englished a Caterpillar, hath his derivation ab erodendo, which is not altogether improbable: For they gnaw off and consume by eating, both leaves, boughs, and flowers: yea, and some fruits also, as I have often seen in Peaches.  
Ovid the famous Poet, styleth them by the name of Tineae agrestes:  
Quaeque solent canis frondes intexere filis,  
Agrestes Tineae, res observata colonis,  
Feraci mutant cum papilione figuram.  
In English thus;  
And those wild Moths by husbandmen observed,  
Which fold themselves in hoary springing leaves,  
'Gainst force of famine, and storm to be preserved,  
A shape from fruitful Butterflies receives.  
The Grecians call a Caterpillar Kampe, by reason of his crooked winding or bending pace in waving sort, whereby in creeping they bow, wry, and lift up themselves. Of the Hebrews it is termed Gbazain, because it sheareth, pilleth, and devoureth the fruits of the earth, as Kimhi upon the first of Joel writeth. The Italians call it Rugaverme, and Brucho, for so Marcellus Virgilius upon Dioscorides saith expressly, that in his time all the people of Italy, named it Erucae, Bruchi. The Spaniards term it Oruga. The Frenchmen, Chenille, and Chattepeleuse. Of the English they are commonly called Caterpillars, of what kind soever they be of. But the English Northern men, call the hairy Caterpillars, Oubuts, and the Southern men usually term them Palmer-worms. Of the Polonians it is called by the name of Ruphansenka. In the Germane tongue Ein Raup. In the Belgian, Ruipe. Of the Illyrians, Gasienica. And Silvaticus will have it called Certris, and Cedebroa.  
If I should go about to describe and set down all the differences and varieties of Caterpillars, I 
Their differences.  might perhaps undertake an endless and tedious labour. I think it therefore fittest to bend my slender skill, and to employ my best forces, in speaking of such as are more notable and common with us in this Country: For some of them in touching are rough, hard, and stiff; and othersome again, are soft, smooth, and very tender. Some are horned either in the head or in the tail; and again, others have no horns at all. Some have many feet, and some fewer, & none at all have above sixteen feet. Most of them have a bending swift pace, and like unto waves, and others again keep on their way very plainly, softly, by little and little, and without any great haste. Some change their skins yearly, others again there be that neither change nor cast their old dry skins, but keep them still. Some of them ceasing altogether from any motion, and giving over to eat any thing at all, are transformed very strangely into a kind of vermin or worms, who being covered with a hard crust or shell, lie as it were dead all the Winter; and from these come in the beginning of hot weather, our usual Butterflies.  
Many of these Caterpillars are bred of the eggs of Butterflies; and some again do breed in the leaves of trees, of their own proper seed, being left there in the time of Autumn, included in a certain web, or else by means of the dew or air, therein shut and putrefied, as commonly the little hairy Cankers or Caterpillars which are so full of feet, do breed. Besides, some of them do feed on leaves, some on flowers, and there are some which devour fruits.  
All smooth Caterpillars which are not hairy, are of a yellow or green colour: some again are found of a reddish colour, or brownish, or else they be of sundry hews. But of all others, the most excellent is the green coloured Caterpillar, which is found upon that great bushy plant, usually termed Privet, or Primprint, which hath a circle enclosing round both his eyes and all his feet, having also a crooked horn in his tail: these Caterpillars are blackish-red, with spots or streaks going overthwart their sides, being half white, and half purpelish, the little pricks in these spots are inclining to red: The rest of their body is altogether green.  
There is another Caterpillar feeding altogether upon Elder-trees, not much differing from the former, saving that this is altogether of a green colour, and wanting those overthwarting cross white marks or spots, and the other small white pricks which we described in the former.  
There is also a third sort of green Caterpillars, which when Autumn or the fall of leaf draweth on, are turned into a certain sheath or case, being of a very hard and horny substance, of colour very brown, and this feedeth altogether upon Potherbs, especially those that be soft, as Lettuce: where-upon it may not unfitly be termed, Eruca Lactucaria.  
Lastly, there is to be seen another sort, of a green colour, which is the least of them all, and this kind liveth and feedeth upon trees, (especially in the Oak) there drawing out their web, by means of which being stirred and shaken, they easily fall down upon the heads of travellers and passengers by the way side, cleaving to their hats and garments. And this kind of Caterpillar is too well known and found in the Summer time, and when cold weather approacheth, they fold themselves into a rude, plain, and nothing curious web. And thus being included in a greenish scabbard or case tending to red, they all die in Winter, and all these have ten feet, as all they have that go ●●nding themselves upwards. But to leave the green, and come to them that are yellow, there is to be found a certain Caterpillar called Vinula, being as the word soundeth, a very elegant and fine insect to look upon, and pasting beautiful: and this kind have I often found amongst Willows, full savourly feeding upon their leaves. His lips and mouth are somewhat yellow, his eyes black as a coal, his forehead purple coloured, the feet and hinder-part of the body, of a green grassy hue, his tail two-forked, and somewhat black. The whole body is as it were stained and died with thick Red-wine, which runneth alongst the neck and shoulderblades, as it were in form of a Burgonian cross, or of the letter X, made crosse-wise down unto the tail with a white line, addeth no small grace to the other parts.  
There is yet another Caterpillar of yellow-blackish colour, called Porcellus, we may in English call it Pigs-snout, in respect of the fashion of the head, especially the greater sort of these, for the lesser have round white specks upon their sides, and these live and are altogether to be found amongst the leaves of the Marsh Trifoly, which they consume and devour with an incredible celerity. In the wild Nightshade, (which the Italians call Belladena) there is found a smooth Caterpillar of a yellow-greenish colour, having a horn in his forehead the length of a finger, which Hierom Cardan, the learned Physician, reporteth that he had often seen.  
The hairy Caterpillars are most mischievous and dangerous amongst them all, and these are either 
The description of Pityocampes.  thick or thin haired, and the most venomous is that which is called Pityocampe, whose biting is poison: and this is ever found in the Pine-apple-tree, being as thick as three little fingers, and three fingers long being laid a cross. They consist of eleven slits or cuts betwixt the head and the tail, and they have sixteen feet, according as all other hairy Palmer-worms have. That is to say, near the head on both sides, there, in the midst of their body on both sides, four, and at the end of the tail on both sides, one. Their former feet are crooked and small, with which they feel, try and assay the way whether it be passable or no, their other feet are broader, with many jags and notches like a saw, to take the faster hold, and stay with surer footing upon smooth and stippery leaves. Their head is much like a Pismires, and the rest of their bodies like other common Caterpillars. They are rough, and full of bristly standing up hairs on all sides, and those in their sides are white, but those on their backs do shine, being very bright and glistering, the midst whereof is garnished with many spots, as though it were full of eyes.  
Their skin is black which is soon seen, their hairs being cut or taken clean away. All their hairs are but small and yet they sting more vehemently than any nettle, whereby is caused intolerable pain, burning itching, a Fever, and much disquietness: when as their poison is suddenly in a moment sent and conveyed without any manifest appearance, or sense of any wound to be judged by the eye, unto those parts that are next the entrails, as the heart, liver, and the rest. They wove their webs after a fine and exquisite manner, as Spiders do, drawing out in length, framing and trimming in good order, their hairy small threads. And under these when ●ight draweth on, they lie as in their own proper tent and pavilion, aswell to avoid cold, as the 〈…〉 mmodities of furious blasts and storms: for the matter and substance of this their tent is so handsomely wrought, so firm, stiff, clammy and sure, that they neither care for furious winds, nor yet any rain or storm will ever sole through. Besides, the largeness of this house is such, and of so great receipt, as it will easily receive and lodge many thousands of Caterpillars. They make their nests or buildings in the highest branches of the Pitch and Pinetrees, where they live not solitarily (as other Palmer-worms do) but in flocks or companies together. Which way soever they take their journey, they are still spinning and drawing out their threads for their web, and early in the morning (if it be likely to prove fair) the younger sort by heaps attend the elder, and having first bared and robbed the trees of all their boughs and leaves, (for they make clean riddance of all wheresoever they come) they afterwards dexterously bend themselves to their weaving craft. They are the only plague and destruction of Pitch and Pinetrees, for unto any other roziny or gummy trees they never do harm.  
There is great plenty of them to be found in the Mountain of Athos, situate betwixt Macedonia and Thrace, in the Woods of Trident, and in divers Valleys beyond the Alps, in which places there is store of these forenamed trees, (as Matthiolus saith.) They are doubtless most poisonous and venomous vermin, whether they be crushed outwardly with the hands, or taken inwardly into the body: yea they are so known, manifest, and so never failing a poison, and so esteemed of in times past, as that Ulpian the famous Lawyer, interpreting the Law Cornelia de Sicariis, or privy murderers, that he in that place, calleth and esteemeth the giver of any Pityocampie in drink or otherwise to any one, to be doomed a murderer, and their punishment to be equallized. Sect. Alium ff. ad Leg. Corn. de sic.  
As soon as this kind of Caterpillar is received into the body, there followeth immediately a great pain, extremely tormenting the mouth and palate, the tongue, belly, and stomach are grievously inflamed by their corroding, and gnawing poisonous quality, besides the intolerable pain the receiver feeleth, although at first the party seemeth to feel a certain pleasant itching, but it is not long before he perceiveth a great burning within, loathing and detesting of meat, and a continual desire to vomit and go to the stool, which nevertheless he cannot do. At length, unless speedy succour be given, they so miserably burn and parch the body, that they bring a hard crustinesse, scurf or scald upon the stomach, as though the sides thereof had been plastered with some hard shards, or other like things, after the manner of Arsenic, as Dioscorides, Aetius, Pliny, and Celsus do assure us. In like manner Galen in his eleventh Book Simp. cap. 50. and Avicen 505. cap. 25. have testified the same.  
And for this cause Aetius and Aegineta do say, that it is nothing wholesome for any to sit down ●o meat, to spread the Table, or make any long tarriance under any Pine tree, lest peradventure through the savour or smell of the meats, the reek or vapour of their broths, or noise of men, the Pityocampies' being disturbed from their homes and usual resting places, might fall down either into their meats beneath, or at leastwise cast down, or let fall any of their seed, as poisonous as themselves. They that receive hurt by them, must have recourse to those preservatives and medicines, as were prescribed to those that were poisoned by Cantharideses, for by them they are to be cured, and by no other means. Yet for all that, Oil of Quinces is properly commended to vomit withal in this case, which must be taken twice or thrice, even by the prescript of Dioscorides and Aetius. They are generated, or to speak more aptly, they are regenerated (after the manner of Vine-fretters, which are a kind of Caterpillars, or little hairy Worms with many feet, that eat Vines when they begin to shoot) of that Autumnal seed of theirs, left and reserved in certain small bags or bladders within their webs.  
There is another sort of these Caterpillars, who have no certain place of abode, nor yet cannot tell where to find their food, but like unto superstitious Pilgrims, do wander and stray hither and thither, and (like Mice) consume and eat up that which is none of their own: and these have purchased a very apt name amongst us Englishmen, to be called Palmer-worms, by reason of their wandering and roguish life, (for they never stay in one place, but are ever wandering) although by reason of their roughness and ruggedness, some call them Bear-worms. They can by no means endure to be dieted, and to feed upon some certain herbs and flowers, but boldly and disorderly creep over all, and taste of all plants and trees indifferently, and live as they list.  
There are sundry other sorts of these Cankers or Caterpillars to be found, in the herbs called Cranesbil, Ragwort, Petie-mullen, Hops, Coleworts, Hasels, Marigolds, Fennil, Licorice, Basil, Alder, Nightshade, Water-betony, Garden-spurge, and other sorts of that herb; in Elm-trees, Pear-trees, Nettles, and Gillyflowers. Yea there is not any plant to be found, which hath not his proper and peculiar enemy and destroyer: all which because they are so commonly known of all, though perhaps not of all observed, I will (lest I should seem to be infinite) pass over with silence. But yet I will add a word or two of a strange and stinking Caterpillar, which it was never my hap as yet to see, described by Conradus Gesner, in these words following: This stinking Caterpillar (saith he) is very like to those that are horned, but yet it wanteth horns, differing from them all in colour. I first espied it creeping upon a wall toward the end of August, Anno 1550. there cometh from it a loathsome and an abominable savour and smell, so that you would verily believe it to be very venomous. It went forwards very frowningly, and with a quick, angry, and despightful countenance, as it were in bending wise, the head always stretched up a loft with the two former feet: I judge her to be blind. She was the length and breadth of a man's finger, with a few scattering and rugged hairs, somewhat bristly and hard both on her back and sides, the back was very black, the colour of her belly and sides was somewhat red, inclining to yellow, and the whole body was distinguished, divided, and easily discerned with fourteen joints or knots, and every joint had a certain furrow like a kind of wrinkle running all along the back. Her head was black and somewhat hard: her mouth crookedly bending like hooks, having teeth notched like a saw, and with these teeth as with pincers or nippers, whatsoever she laid hold on, she (as famished) did bite. She went on sixteen feet, as for the most part all the sorts of Palmer-worms do. Without doubt, she must be concluded to be exceeding venomous.  
The learned man Vergerus, took it to be a Pityocampe, and others thought it a Scolopendra: but that could not be, by reason of the number of her feet. I could hardly with much ado endure her tile smell, till I had drawn out her description. She so infected two Hothouses with her abominable savour and stink, that myself and they that were with me, could not endure in the place. Thus far Gesner, as I have to show out of certain scrolls of paper of his, never as yet imprinted.  
Now will I proceed to discourse of the original, generation, aliment, and metamorphosis of Caterpillars.  
Chare liber, nostrûm testis benefide laborum,  
Ne tua purpureo suffuderis ora rubore  
Agrestes abacis tineas si expressero nostris,  
Vermiculosque levem qui in thecam vellera mutant.  
Hi siquidem artificis prudenti policy Divi  
Finguntur, tenui qui non tenuatur opella  
Et qui vermiculis, dextrae miranda potentis  
Signa suae prodit, potius quam corpore vasti  
Molifero Barrhi, tumido vel robore Ceti  
Squamantisque aliis; qui lata per aequora tentant  
Fulmineas sine ment minas: & nostra profundó  
Lintea qua mergant, largo mare gutture ructant.  
Which may be Englished thus;  
Dear Book, a witness of my labour true,  
Be not ashamed to write of little worms,  
Nor Caterpillars, which from base things ensue,  
And into easy cases again returns:  
For these are framed by hand of God most wise,  
Never abased in any work so small:  
For out of Worms his wonders do arise,  
As well as from great Beasts so tall,  
Tower bearing Elephant, huge Whale,  
And other monsters swimming in the Seas,  
Ireful beasts, in hills and deepest dale,  
Death threatening to all that them displease.  
For so I think it best to begin with the ●erses of a good Poet, who indeed did see and admire the inscrutable wisdom and divine Providence of the Almighty, in the generation and breeding of Caterpillars. Which whilst divers. Authors laboured to express and set down diversely, I know not what clouds of errors they have thrust us into; for swarving themselves besides the way, although they pretend a matchless understanding in these mysteries of Philosophy, they have caused others to tread awry as much as themselves, and to be blinded with the mascaradoes of absurdities. And first, if we will begin to rifle in the monument of former times, I will here produce Aristotle's opinion in his fifth Book, Histor. cap. 19 who there expressly saith, that they take their beginning from the green leaves of herbs, and namely of Radish and Coleworts, by means of their small seed of generation, being like unto Millet-seed, which is there left about the end of Autumn, from which female Worms proceed: and of these little Worms in the space of three days a Caterpillar is form, about the Spring time, or toward the later end thereof, which growing to their due quantity, and well fed withal, they cease at length from any further motion and when Autumn beginneth, they change both form and life.  
Pliny is of this mind, that Caterpillars fetch all their pedigree, race, parentage and birth, from a dew thickened and incrassated by the heat of the Sun, and so still left behind in leaves: and Arnoldus de Villa nova is of the same judgement. Othersome derive them wholly from Butterflies, and will have them to proceed of no other beginning, which as soon as they are crept out of their hard shells or scabbards, wherein they had lain as it were dead all the Winter, assoon as Summer and warm weather draweth on, they cast certain eggs either under or above the leaves of certain herbs, which eggs according to the quantity of their bodies, are either greater or lesser, and some of these shells wherein they are included, are of a sky colour; others yellow, white, black, green, or red: and so being at length about fourteen days quickened and nourished with the lively and kindly heat of the Sun, their shell-house being broken, first cometh forth small Caterpillars, like unto little Worms, saving that they are diversely coloured, who at their first appearance, being as it should seem very hungry, do altogether bend themselves to devour and eat up both leaves and flowers, especially of those trees and plants whereon they were whilst they were in eggs.  
But I am of opinion, that not only this, but by divers other ways and means they may proceed and increase, for although the doctrine of Aristotle in this point seemeth to be unsavoury, and nothing relishing divers tastes, because he affirmeth, that that little Worm which is found upon Coleworts, doth turn into a Caterpillar: yet for all that, it is not so much without smack of salt, or so abhorrent to reason as they would make some believe. For Nature, as she is able, and doth produce and bring forth a living creature from an Egg, so likewise from a Worm she breedeth a more perfect living creature, by many degrees; and that not by way of corruption, but by way and means of her excellent perfection. For although a Worm afterwards be not that thing which before it was, (so far as is apparent to outward sense) yet for any thing we can gather or perceive, it is that which it was, and this That, is more by a great deal now, then before it was. For a Worm dyeth not, that a Caterpillar may thereby spring, but to the old body, Nature addeth a greater magnitude: as for example, feet, colours, wings: so that whilst life remianeth, it acquireth other parts and other offices.  
There be some also that deride the opinion of Pliny, because he contendeth that Caterpillars have their beginning and production from dew. But it may not be denied in my conceit, that some imperfect small creatures are bred and take life from dew, and not without great reason. For the Sun by his kindly heat and warming quality, worketh and acteth, being as it were the form, and the moisture or humour is Passive, as the matter or the subject, for the heat of the Sun is different from that of the fire: for it either quickeneth and inspireth with life, or at leastwise conserveth and maintaineth our life, by means of likeness, proportion, or symmetry, wherein our lives and spirits respect each other. Besides, there is nothing more nourishing then Dew, for with it only some certain small creatures are fed, and do thereby live: which thing the divine Poet very well observed, when he uttered these words;  
Quantum nos nocte reponit.  
So that in respect that it is humour, it is matter, in respect it is thin, it pierceth and easily entereth in, and in respect it is attracted and throughly concocted by the Sun, it is the apt made to generation. For the preparation of the form, carrieth with it the matter or stuff, as his mate and companion: So these two meeting together, there consequently followeth the quickening or taking life of some one creature. And not only are some Caterpillars the offspring and breed of dew, as common experience can witness, but even the greatest part of Caterpillars do fetch their stock and pedigree from Butterflies, unless it be those that live upon Coleworts and Cabbages, and those that are called Vine-fretters, with some few other. For those that live and breed in Vines, (called of the Grecians, Ipes,) do proceed from dew, or some dewy and moist humour, which is included in their webs, and there grown to putrefaction. For then do they swarm so exceedingly in some Countries, as I dare neither affirm, nor otherwise imagine, but that they must needs have such a mighty increase from putrefaction. And this for the most part happeneth when the Eastern wind bloweth, and that the warmth of the air furthereth and hasteneth forwards any corruption.  
All the whole pack of them are great destroyers and devourers of herbs and trees: whereupon Philippis the Parasite, as Athenaeus saith in Pythagorista, braggeth of himself in this wise, Apòlausae thumon lachanonte kampe. Vescens thymo olereque eruca sum. I am (saith he) a Caterpillar that eateth both Thyme and Potherbs. And to this sense speaketh Martial, Erucam malè pascit hortus unam. A Garden hardly and slenderly can suffice to feed one Caterpillar. I think he meaneth, when the time of their wasting and devouring is gone and passed, for they commonly leave but little behind. For that being passed, they go wandering hither and thither, up and down uncertainly, wasted and hunger-starved, and so at length pining away by little and little through famine, some seek them fit places within, othersome above the earth, where they transform themselves, either into a bare and empty bag or case, or hanging by a thread into an Autelia covered with a membrane.  
If this happen in the midst of Summer, the hard rind or shell wherein they are enclosed being broken, about the time of 24. days, there flieth out a Butterfly: but if it come to pass in the midst, or toward the end of Autumn, the Aurelia continueth a whole Winter, neither is there any exclusion before the vernal heat. And yet notwithstanding, all Caterpillars are not converted into Auteliaes', but some of them being gathered and drawn together on a heap (as the Vine-fretters) do grow at length to putrefaction, from which sometimes there falleth as it were three blackish Eggs, the true and proper mothers and breeders of Flies and Cantharideses. When the Butterflies do join together very late, or after the time it ought to be, they do lay or cast their Eggs, which will continue vital, and that may live till the next Spring, (if a diligent care be had of them) as well as is often seen in Silkworms, whose Eggs the Spaniards sell, and that very usually by whole ounces and pounds. I have now according to my cunning, discoursed of the transmutations and variable changes of Caterpillars; it followeth next that I write of the qualities and use of Caterpillars, together with those preservatives which experienced Physicians have warranted for true and infallible.  
All Caterpillars have a burning quality, and such as will readily fetch off the skin, and flay it 
Their qualities.  quickly, and raise blisters. If any one drink the Caterpillar that liveth in the Pitch trees, there will forthwith follow a great pain about his mouth and jaws, vehement inflammation of the tongue, strong griping and wring of the Stomach, belly and intestines, with a sensible itching about the inward parts, the whole body is as it were burned and scalded with heat and hot vapours, and the stomach abhorreth all meat: all which are to be remedied with the same means, as those that have taken Cantharideses. Yet properly, (as heretofore I have touched) Oil of Quinces given to cause vomiting, is the best and safest. And if we may credit Pliny, new Wine boiled to the third part; and Cow's milk being drunk, are very effectual. There is not any one sort of Caterpillars, but they are malign, naught, and venomous, but yet they are least hurtful who are smooth and without hairs; and the most dangerous of all the rest, is that which heretofore I termed a Pityocampe, whose poison for the most part is deadly.  
The daughter of Caelius Secundus living at Basil in Germany, (as Gesner saith) when she had unwarily and greedily eaten some Colewort-leaves, or Cabbage in a Garden, and with them some Caterpillars, after a strong vomit that was given, her belly began to swell, which swelling, having continued these many years, could never as yet receive any cure. If you will have your Gardens and Trees untouched and preserved from their mischievous quality, you must first take clean away in the Winter time their webs, or any part thereof (though never so little) that you can find cleaving to the bare boughs: for if you let them alone till the Spring, you shall sooner see them, then find them removed, for in a short space of time they devour up all that is green both leaves and flowers. Some use to anoint their trees with the gall of a green Lizard, and some with a Bull's gall, which as some constantly report, they can by no means away withal.  
The Country people choke them with the vapour of a little Brimstone, with straw being fired under the tree, and so to smother them. Some there be that make a fumigation with Galbanum, Hartshorn, the shave of Ivory, and Goats hoofs, and Ox-dung. Didymus in Georgicis saith, that if you bore the roots of your trees, and besmear or soil them with Doves dung, they shall never be hurt by any Worms.  
I should willingly have omitted, and not renewed with any fresh discovery Columellaes' remedy against Caterpillars, (or rather the immodest deceit and deluding trick of Democritus,) unless experience, which is, Iterata ejusdem eventus observatio, a repeated observation of the same event, had approved the verity thereof, especially in the Country of Stiria. And Palladius in his first Book ch. 35. and Constantinus near the end of his 11. and 12. Books, whose words be these;  
At si nulla valet medicina repellere pestem,  
Da●daniae veniunt arts, nudataque plantas  
Foeina, quae justis tum demum operata juventae  
Legibus, obscoeno manat pudibunda eruore,  
Sed resoluta sinus, resoluto moesta capillo  
Ter circum areolas, & sepem ducitur horti:  
Quae cum lustravit gradiens (mirabile visu)  
Non aliter decussa pluit quam ex arbore nimbus,  
Vel teretis mali, vel tectaecortice glandis,  
Volvitur ad terram distorto corpore camp.  
Which may be Englished thus;  
But when no medicine can that plague expel  
Then use they Arts, which once the Trojans sound,  
A woman which had Virgin-laws observed well,  
Her bare and naked bring they to the ground,  
Flowing with Nature's shameful filthy blood:  
Her bosom open, and her hair untrimmed falling  
Like one ore'prest with grief, forgetting good,  
Three times about the plots and hedges walking.  
Which done, a wonder 'tis for to be told.  
As rain drops from the trees, ripe Apples fall,  
Walnuts out of husks: so cast you may behold  
These Worms from trees, all torn, and cannot crawl.  
Theophrastus saith, that Caterpillars will touch no plants which are moistened or besprinkled with Wine. They will die if they take the fume, or be any way smoked with the herb Psora. Aetius. Whereby it is apparent (saith Silvius) that the herb commonly termed Scabious is not the true Psora. Caterpillars that live and feed on Coleworts, if they be but touched with that kind of Worm which is found in the Fuller's Teasel, they die. Pliny. All to besprinkle a Colewort whilst it hath but only three leaves, with Nitre, or with saltish and brinish earth, and by means of the saltness, the Caterpillars will be quite driven away. Geopon. Palladius in this case preferreth the ashes of Fig-leaves. The Sea-onion called Squilla, being sown or hanged up in Gardens, hindereth the breeding of Caterpillars. Othersome in the most places of their Gardens, and round about them, sow and set Mints, the pulse called Orobos, which is somewhat like Vetches, and some Wormwood, or at leastwise hang them in bunches in divers places of the same, to expel this kind of noisome creature.  
Some very advisedly take dry leaves and stalks of Garlic, and with the same do smoke and perfume their whole Garden, so that by this way the smoke being conveyed into all places thereof, the Caterpillars will fall down dead, as Palladius hath written, in whose writings any man may read of plenty of such Antidotes and Alexipharmical medicines, as may serve to destroy Caterpillars.  
Now will I speak of their use in Physic, and in the Commonwealth. The web of Caterpillars being taken inwardly, stayeth women's fluxes, as Matthiolus saith. Being likewise burnt and put into 
Their use in Physic.  the nostrils, it stauncheth bleeding at the nose. The Caterpillars that are found amongst the herbs called Spurges of all sorts, (by the judgement of Hypocrates) are notable for purulent and mattery Wombs, especially if they be first dried in the Sun, with a double quantity of Earthworms, and a little Aniseed finely powdered, and so all of them to be relented, and taken in some excellent White-wine. But in case they feel any heaviness or aching in the belly after the taking of this medicine, than it were good to drink a little Mulse thereupon. This saith Hypocrates in his Book De Superfoetat.  
Dioscorides in his first Book and 90. chapter, giveth in drink those common Caterpillars that live in companies together, against the disease called the squinsy. But unless by some hid and secret property, they do good in this grief being received inwardly, it were needful (in regard of their manifest venomous nature) that they were utterly rejected and contemned. Nicander useth them to provoke sleep, for thus he writeth;  
Ei de suge tripsas oligo en hammati kampen  
Kepeien drosoeastan epi chloreida noto, etc.  
Which Hieremias Martius hath thus translated;  
Quod si rodentes olus & frendentia vermes  
(Lueva quibus virides depingunt terga colores)  
In medio sacra de Palladis arbore succo  
Triveris, hincque tuum colleveris undique corpus,  
Tuta dabis dulci securus membra quieti.  
Which may be Englished thus;  
With herb-eating, or green-leaf-gnawing Worms,  
Whose backs imprinted are with colours lively green,  
All bruised, mixed with juice from Pallas tree that runs,  
Anointed body brought to sound sleep is often seen.  
There are to be seen in divers thorny, prickly, sharp and rough herbs, (as for example in Nettle) sundry hairy or lanuginous Caterpillars, which being tied or hanged about some part of the body, do by and by (as the report goeth) heal those Infants which have any stopping of the meats passage when they cannot swallow.  
A Caterpillar breeding in Potherbs, being first bruised and then anointed upon any venomous bitings of Serpents, is of great efficacy: and if you rub a naughty or a rotten tooth with the Colewort-caterpillers, and that often, within a few days following, the tooth will fall out of his own accord. Avicenna. Caterpillars mixed with Oil, do drive away Serpents. Dioscorides. If a man anoint his hands, or any other part with Oil, it will cause that he shall receive no hurt by the stinging of Bees, Wasps, or Hornets, as Aetius saith. Pliny citeth many fond and superstitious feigned matters, and lying tales, devised by those who in his time were called Magis, Soothsayers or Diviners, concerning the admirable virtues of Caterpillars. All which, because I see them hissed out of the School of Divinity, and that in heart secretly I have condemned them, I will at this time let them pass without any further mention.  
They are also a very good meat to divers Birds and Fowls, which are so needful for the use, benefit, and food of mankind, as to Starlings, Peacocks, Hens, Thrushes, Daws or Choughes: and to sundry fishes likewise, as to the Tench, Pike or Pikerel, and to a certain Sea-fish called a Scorpion: also to the Trout, and some others, who are easily deceived with a Caterpillered hook. Which kind of fishing fraud, if you would better be instructed in, I must refer you to Tarentinus in his geoponics, and to a little Book dedicated to Robert Dudley, late Earl of Leicester, written by Master Samuel Vicar of Godmanobester in Huntingtonshire.  
It is not to be passed over in silence, how that not many years since, there came infinite swarms of Caterpillars out of Thracia into Polonia, Hungaria, and beyond the limits of Germany, which did not only devour the fruits of trees, but whatsoever was green either in the meadows and tilled fields, besides the Vines: which was taken for an evident prognostic and sign (as many divined) of some great Turkish Army to come swarming into those parts: neither herein did this their guessing and mistrust deceive them, for the next year following was the siege of Vienna in Austria, the wasting, spoiling and overrunning of Hungaria; and the deadly English-sweating could not contain itself in an Island, but must spread itself among them of the Continent, whereupon ensued the destruction of many thousands of people, before any remedy could be found out. In the year of grace 1573. there rushed infinite swarms of Caterpillars into Italy, where they spoiled and made havoc of all green buds and grass growing upon the face of the earth, so that with their unquenchable and insatiate voracity, they left nothing but the bare roots of trees and plants: and this happened chiefly about Mantua and Brixia. And upon the neck of this, followed a terrible and fearful pestilence, of which there died about 50. thousand persons.  
Also in the year of our Lord GOD 1570. there were two great and sudden swarms of Caterpillars that came rushing into Italy in the space of one Summer, which put the Romans into an exceeding great fear, for there was nothing left green in all their fields that could be preserved from their ravine, and from their gluttonous and pilling maw. And although the fertility of the year immediately following, did almost blot and raze out the memory of this their heavy punishment, and that many seemed as it were to repent them of their repentance; yet are we not to doubt, but that many were truly penitent, and seriously were drawn to amendment of life by a due consideration hereof. God grant that we may be warned by other men's punishments, lest that poor creature, which we imagine to be the silliest and least able to do us harm, we find the most heavy.   

Of the BOAS.  
IT was well known among all the Romans, that when Regulus was Governor or General in the Punic wars, there was a Serpent (near the River Bagrade) killed with slings and and stones, even as a Town or little City is overcome, which Serpent was an hundred and twenty foot in length: whose skin and cheek bones were reserved in a Temple at Rome, until the Numantine war.  
And this History is more easy to be believed because of the Boas Serpent bred in Italy at this day: for we read in Solinus, that when Claudius was Emperor, there was one of them slain in the Vatican at Rome, in whose belly was found an Infant swallowed whole, and not a bone thereof broken. The Germans call this Serpent Vncke, and besides them I do not read of any other Name. Some have ignorantly confounded it with Chersydrus, an Adder of the earth, but upon what reason I do not know, only Solinus discoursing of Calabria, might give some colour to this opinion, when he saith, Calabria Chersydris est frequent●ssima, & boam gignit quem Anguem ad immensam molem ferunt coalescere: that is to say, Calabria is full of Earth-adders, and it breedeth the Boas, which Snake some affirm will grow into a monstrous stature. Out of which words, there is no wise man can collect, that the Boas and the Adder of the earth are all one thing.  
The Latins call it Boam and Bova of Bos, because by sucking Cows milk it so increaseth, that in the end it destroyeth all manner of herds, cattle and Regions. And our domestical Snakes and Adders, will also suck milk from Kine, as in all the Nations of the world is most manifest to them that will observe the same.  
The Italians do usually call them, Serpeda de Aqua, a Serpent of the water, and therefore all the Learned expound the Greek word Hydra for a Boas. Cardan saith, that there are of this kind in the Kingdom of Senega, both without feet and wings, but most properly they are now found in Italy, according to these verses;  
Boam quidem Serpens quem tellus Itala nutrit  
Hunc bubulum plures lac enutrire docent.  
Which may be Englished thus;  
The Boas Serpent which Italy doth breed,  
Men say, upon the Milk of Cows doth feed.  
Their fashion is in seeking for their prey among the herds, to destroy nothing that giveth suck so long as it will live, but they reserve it alive until the milk be dried up, then afterward they kill and and eat it, and so they deal with whole flocks and herds. The poison of it, saith Festus, maketh tumour and swelling in the body, whereunto all other agree, except Albertus, who in this point agrees not with himself, for in one place he saith, that they are venomous, and their teeth also like other Dragons, in another place he saith, their poison is very weak, and not to be regarded, because they be Dragons of the third order or division. They go all upon their belly, and so I will conclude their story with Mantuan.  
Turpi Boam flexilis alvo.  
That is to say;  
The filthy Boas on his belly moves.   

Of the CHAMAELEON.  
IT is very doubtful whether a Chamaeleon were ever known to the ancient Hebrews, because there is no certainty among them for the appellation thereof, some affirming one thing, and some another. We read Levit. 11. among other beasts there forbidden to be eaten of, Koab, or Koach, which Rabbi Kimhi interpreteth a kind of Crocodile, (Hazab,) Rabbi Ionas in the Arabian, Hardun, and so also doth Avicen. The Chaldee, Koaha; the Perstans, An Sanga; the Septuagints and S. Je 〈…〉, a Chamaeleon. The self same word is found Levit. 14. which the Jews do vulgarly at this day take for Senicus, a Crocodile of the earth. The word Oah or Oach, seemeth to come near to this, which is sometimes interpreted a Tortoise, a Dragon, or a Monkey. And Oas by Sylvaticus, is translated a Salamander. Kaath by the Jews, is translated a Cuckoo, a Jay, a Pelican and an Onocratua: and in the second of Sophoni, for a Chamaeleon. Some have framed an Hebrew word Gamalion, which is absurd, for Gameleon. Zamelon, Aamelon, Hamalcon, and Meleon, are but corrupted terms of Chamaeleon, as Istdorus well observeth, or else signifieth some of the kinds of Lizards or Stellions, as is manifest in Albertus, and other learned Writers. Therefore I will not blot more paper about the Arabian beasts, Harbe and Alharbe, Alarbian or Hardon, Haerdun, or Alharba, but leave them to the judgement of those, who delight in the investigation of such secrets.  
Chamaeleon is a Greek word, from whence the Latins, and almost all Nations have borrowed the name of this Serpentine or creeping beast, except the Germans, and they only have feigned names, as Lind●warm in Albertus, that is, a Worm of the Wood, and Rattader by Gesner, that is, a Ratmouse, because in quantity and composition it resembleth both those creatures. Some Latins by reason of the similitude it holdeth with a Lizard, call it Muri Laccritus, a Mouse Lizard. The Greek word Chamaeleon, signifieth a low and humble Lion, because in some parts and members, he resembleth that lofty and courageous beast. So do they derive the name of certain low and short herbs from great and tall trees, as Chamaecyparissus, Chamaedris, and Chamaepitys, shrubs of Plumtree, Heath, Cypress, Germander, and ground Ivy, from the Cherry, the Cypress, the Cedar, and the Pine tree. And thus much for the name of the Chamaeleon.  
The Countries breeding Chamaeleons, are Africa, Asia, and India, and for the quantity thereof I do find divers descriptions, some particular, as in Bellonius, and Scaliger, and some general in other Writers, all which I purpose briefly and successively to express in this place. It is said (saith Bellonius) that the Frog and the Chamaeleon are like one to the other, because they use the same Art and industry in taking their meat: and to the intent that this thing may more evidently appear, both by the description and the picture, I have thought good to entreat of the Chamaeleon, amongst the Water-beasts, because it liveth for the most part in moist, marshy, and Fenny places. I have seen of them two kinds, one, a lesser kind in Arabia, being of a whitish colour, all set over with yellowish or reddish spots, and in quantity not exceeding the green Lizard. The other, in the hot places of Egypt, being twice as big in quantity as the Arabian, and of a changeable colour, betwixt white, green, brown and yellow, for which occasion some have called it versicolor Chamaeleon, that is, a turn-coat-coloured Chamaeleon. But both these kinds of Chamaeleons have a copped head, like to a Camel, and two bones at the top of their brows standing up on either side, and hanging out: their eyes are most clear and bright, about the bigness of a pease, only covered with a skin, so that their appearance outward, exceedeth not the quantity of a Millet-seed. They are very flexible, turning upwards and downwards, and are able at one time to look two several ways, distinctly upon two several objects, wherein they exceed all other beasts. It is a heavy and dull beast, like the Salamander, neither can it run, but like a Lizard, wherefore it is not afraid of the sight of men, neither doth it run from their presence, neither is it easily provoked to harm or bite a man: it climbeth little trees for fear of Vipers and horned Serpents.  
Some have thought that it never eateth meat, but is nourished with the wind, because it draweth in very eagerly many times the wind into the belly, whereby it swelleth; for it hath great lights stretched all along the sides of the belly: but this opinion is false, as shall be showed hereafter, although it cannot be denied that it is Oviparum patientissimum famis: that is, The most enduring famine among all other Egge-breeding-beasts, for it fasteth many times eight months: yea, a whole year together. In stead of nostrils and ears, it hath certain passages in those places, whereby it smelleth and heareth.  
In the next place for the better manifestation of the nature of this beast, I will also add the description that Scaliger maketh thereof. For he faith, that when Johannes Landius was in the farthest parts of Syria, he saw five Chamaeleons, whereof he bought one, which with his tongue did very suddenly take off a Fly from his breast: Wherefore in the dissection of the said Chamaeleon, he found that the tongue thereof was as long as a hand breadth, hollow and empty, in the top whereof there was a little hole with filthy matter therein, wherewithal he took his prey: which thing seemed new and slrange unto them which heretofore thought that a Chamaeleon lived only by the air. His back was somewhat crooked, rising with spotted bunches like a Saw, like the Turbot fish, his belly closed with short ribs, his eyes most beautiful, which he turneth every way without bending his neck: his colour white, green, and dusky: naturally green, somewhat pale on the back, but paler and nearer to white on the belly, yet was it beset all over with red, blue, and white spots.  
It is not true that the Chamaeleon changeth herself into all colours, upon green groweth greenness, upon the dusky is tempered a dusky colour; but upon blue, red, or white, the native greenness is not blemished or obscured, but the blue, white, and red spots yield a more lively and pleasant aspect; upon black, standeth brown, yet so as the green hue seemeth to be confounded with black, and it doth not change his own colour into a supposed colour, but when it is oppressed with fear or grief. That it liveth sometime of the air, a whole year or more, doth appear, because it eateth no meat during that time, but gaping with a wide mouth draweth in the air, and then shutting his chaps again his belly swelleth. Yea, I found one that constantly affirmed, that they turn themselves to the beams of the Sun, and gaping wide after them, follow them hard as it were to draw them in. They have five distinct claws upon every foot, with two of which they clasp the round boughs or twigs of trees, as Parrots do when they sit upon their pearches, and these claws stand not as other Birds do, three together and one by itself, but in imparity or dissimilitude, three on the one side, and two on the other, and so are parted with an inverse order, for the hinder and former are contrary one to the other, so as if there be three claws on the inside, and two on the outside of the leg before, then are there three on the outside behind, and two on the inside: And thus much I received from Langius. So far Scaliger.  
Now we will proceed to the particular description of their parts, as we find them recorded in other Writers, leaving those brief and pregnable Narrations of Bellonius and Scaliger. And first of all for the figure and outward shape of their bodies, then for their colour, and the reasons of their mutability and variation of colour. For the figure and shape of their bodies, Pliny is of opinion, that a Chamaeleon is like to a Crocodile of the earth, except in the sharp bending of the backbone, or the length or greatness of the tail. Some say that the whole parts of the body doth represent a Lizard, excepting that the sides are joined to the belly, and the backbone standeth up as in Fishes. Arnoldus saith it resembleth a Stellion if the legs were not straighter and higher: 
Aristotle. Solinus.  but the truth is, it is a four-footed-beast, much like to a Lizard, yet it goeth higher from the earth, and always gapeth, having a rough skin all over the body like a Crocodile, and is also full of scabs.  
The length of it from the tip of the nose to the rump of the tail is seven or eight fingers, the height of them five fingers, and the legs alone, three fingers and a half. The length of the tail eight or nine fingers, the backbone eminent and standing up, crested or indented all throughout to the tip of the tail, but ●ear the rump, the crests are more low and less visible. On either side at the root of the ribs stand bony eminent bunches, from which descendeth a line, and is extended throughout the length of the tail on both sides, and if it were not for these bunches the turnings about, and the other three in the lower part, it would be so exasperated or extenuated toward the end like to the tail of a Rat or great Mouse. The middle place betwixt the bottom of the belly and the top of the back, containeth an angle or flexure of sixteen ribs, after the fashion or proportion of a Greek Lambda, except that the angle thereof be more wide and patent, which looketh backward toward the tail, and within these ribs is the whole haunch of the body and belly, contained in a round compass on either side. Being black, it is not unlike the Crocodile, and being pale, it like to the Lizard, set over with black spots like a Leopard. It changeth colour both in the eyes, tail, and whole body, always into the colour of that which is next it, except red and white, which colours it cannot easily undertake, so that it deceiveth the eyes of the beholders, turning black into green, and green into blue, like a Player, which putteth off one person, to put on another: according to these verses of Ovid;  
Id quoque quod ventis animal nutritur & aura,  
Protinus assimilat, tetigit quoscunque colores.  
In English thus;  
The Beast that liveth by wind and weather,  
Of each thing touched taketh colour.  
The reasons of this change or colour are the same which are given of the Buss and P 〈…〉 Fish; namely, extremity of fear, the thinness, smoothness, and baldness of the skin. Whereupon Tertullian writeth thus; Hoc soli Chamaeleonti datum quod vulgo dictum est de suo corio ludere: That is to say, This is the only gift of nature to a Chamaeleon, that according to the common Proverb it deceiveth with his skin: meaning that a Chamaeleon at his own pleasure can change the colour of his skin. Whereupon Erasmus applieth the proverb, de alieno corio ludere, to such as secure themselves with other men's peril. From hence also cometh another proverb, Chamaileontos rumei ab 〈…〉 s, more mutable than a Chamaeleon, for a crafty, cunning, inconstant fellow, changing himself into every man's disposition; such a one was Alciblades, who was said to be in Athens, and of such a man resembling this beast, did Alciatus make this emblem against flatterers:  
Semper hiat, s●mper tenuem qua vescitur aurum,  
Reciprocat Chamaleon,  
Et mutat faciem, varios sum●tque colores,  
Praeter rubrum vel candidum.  
Sic & adulator populari vescitur aura,  
Hiansque cuncta devorat.  
Et solum mores imitutur princip●s atros,  
Albi & pudici nescius.  
That is to say;  
It always gapes, turning in and out that breath  
Whereon it feeds: and often changeth hew:  
Now black and green, and pale, and other colours hath,  
But red and white Chamaeleons do eschew:  
So Clawback's seed on vulgar breath as 〈◊〉,  
With open mouth devouring same and right,  
Prince's black-vices praise, but virtues ●read,  
Designed in nature by colours red and white.  
A Chamaeleon of all Egge-breeding Beasts is the thinnest, because it lacketh blood, and the reason here of is by Aristotle referred to the disposition of the soul: For he saith, through overmuch fear, it taketh upon it many colours, and fear through the want of blood and heat is a refrigeration of this Beast.  
Plutarch also calleth this Beast a meticulous and fearful beast, and in this cause concludeth the change of his colour, not as some say, to avoid and deceive the beholders and to work out his own happiness, but for mere dread and terror. Johannes Vrsinus assigneth the cause of the change of Chamaeleons colour, not to fear, but to the meat and to the air, as appear by these verses;  
Non timor, im● cibus, nimirum limpidus 〈◊〉,  
Ambo simul vario membra colore novan●.  
Which may be thus Englished;  
Not fear, but meat which is the air thin,  
New colours on his body doth begin.  
But I for my part do assign the true cause to be in the thinness of their skin, and therefore may easily take impression of any colour, like to a thin fleak of a horn, which being laid over black, seemeth black, and so over other colours: and besides, there being no hindrance of blood in this Beast, nor Entrails, except the lights, the other humours may have the more predominant mutation, and so I will conclude the discourse of the parts and colour of a Chamaeleon, with the opinion of Kiranides, not that I approve it, but to let the Reader know all that is written of this Subject, his words are these; Chamaelem singulis horis diei mutat colorem, A Chamaeleon changeth his colour every hour of a day.  
This Beast hath the face like a Lion, the feet and tail of a Crocodile, having a variable colour, as you have heard, and one strange continued nerve from the head to the tail, being altogether without flesh, except in the head, cheeks, and uppermost part of the tail, which is joined to the body; neither hath it any blood but in the heart, eyes, and in a place above the heart, and in certain veins derived from that place, and in them also but a very little blood.  
There be many membranes all over their bodies, and those stronger then in any other Beasts. From 
Aristotle. Pliny.  the middle of the head backward, there ariseth a three square bone, and the fore part is hollow and round like a pipe, certain bony brims, sharp and indented, standing upon either side. Their brain is so little above their eyes, that it almost toucheth them, and the upper skin being pulled off from their eyes, there appeareth a certain round thing like a bright ring of Brass, which Niphus calleth Paila, which signifieth that part of a Ring, wherein is set a precious stone.  
The eyes in the hollow within are very great, and much greater than the proportion of the body, round and covered over with such a skin as the whole body is, except the apple, which is bare, and that part is never covered. This apple stands immovable, not turned, but when the whole eye is turned at the pleasure of the Beast. The snout is like to the snout of a Hog-ape, always gaping, and 
Solimis.  never shutting his mouth, and serving him for no other use but to bear his tongue and his teeth▪ his gums are adorned with teeth as we have said before, the upper lip being shorter and more turned in then the other. Their throat and artery are placed as in a Lizard: their lights are exceeding great, and they have nothing else within their body. Whereupon Theophrastus as Plutarch witnesseth, conceiveth, that they fill the whole body within, and for this cause it is more apt to live on the air, and also to change the colour.  
It hath no Spleen or Milt, the tail is very long, at the end and turning up like a Viper's tail, wound 
Aristotle.  together in many circles. The feet are double cloven, and for proportion resemble the thumb and hand of a man, yet so, as if one of the fingers were set near the side of the thumb, having three without and two within behind, and three within, and two without before; the palm betwixt the fingers is somewhat great: from within the hinder-legs, there seem to grow certain spurs. Their legs are strait, and longer than a Lizards, yet is their bending alike, and their nails are crooked and very sharp. One of these being dissected and cut asunder, yet breatheth a long time after, they go into the caves and holes of the earth like Lizards, wherein they lie all the Winter time, and come forth again in the Spring, their pace is very slow, and themselves very gentle, never exasperated but when they are about wild Figtrees.  
They have for their enemies the Serpent, the Crow and the Hawk. When the hungry Serpent doth assault them, they defend themselves in this manner, as Alexander Mindius writeth; they take in their mouths a broad and strong stalk, under protection whereof as under a buckler, they defend themselves against their enemy the Serpent, by reason that the stalk is broader than the Serpent can gripe in his mouth, and the other parts of the Chamaeleon so firm and hard, as the Serpent cannot hurt them: he laboureth but in vain to get a prey, so long as the stalk is in the Chamaeleons mouth. But if the Chamaeleon at any time see a Serpent taking the air, and sunning himself under some green tree, he climbeth up into that tree, and settleth himself directly over the Serpent, than out of his mouth he casteth a thread like a Spider, at the end whereof hangeth a drop of poison as bright as any pearl, by this string he letteth down the poison upon the Serpent, which lighting upon it, killeth it immediately. And Scaliger reporteth a greater wonder than this in the description of the Chamaeleon, for he saith, if the boughs of the tree so grow as the perpendicular line cannot fall directly upon the Serpent, than he so correcteth and guideth it with his fore-feets, that it falleth upon the Serpent within the mark of a hairs breadth.  
The Raven and the Crow are also at variance with the Chamaeleon, and so great is the adverse nature betwixt these twain, that if the Crow eat of the Chamaeleon being slain by him, he dyeth for it, except he recovereth his life by a bayleaf, even as the Elephant after he hath devoured a Chamaeleon, saveth his life by eating of the Wilde-olive-tree. But the greatest wonder of all is, the hostility which Pliny reporteth to be betwixt the Chamaeleon and the Hawk. For he writeth, that when a Hawk flieth over a Chamaeleon, she hath no power to resist the Chamaeleon, but falleth down before it, yielding both her life and limbs to be devoured by it; and thus that devourer that liveth upon the prey and blood of others, hath no power to save her own life from this little Beast.  
A Chamaeleon is a fraudulent, ravening and gluttonous Beast, impure, and unclean by the law of GOD, and forbidden to be eaten: in his own nature wild, yet counterfeiting meekness, when he is in the custody of man. And this shall suffice to have spoken for the description of this Beast, a word or two of the Medicines arising out of it, and so a conclusion.  
I find that the Ancients have observed two kinds of Medicines in this Beast, one magical, and the other natural, and for my own part, although not able to judge of either, yet I have thought good to annex a relation of both to this History. And first of the natural medicines, Democritus is of opinion that they deserve a peculiar Volume, and yet he himself telleth nothing of them worthy of one page, except the lying vanities of the Gentiles, and superstitions of the Grecians. With the gall, if the suffusions and leprous parts of the body be anointed three days together; and the whiteness of the eyes, it is believed to give a present remedy: and Archigenes prescribeth the same for a 
Marcellus.  medicine for the taking away of the unprofitable and pricking hairs of the eyebrows. It is thought if it be mixed with some sweet composition that it hath power to cure a quotidian Ague. If the tongue of a Chamaeleon be hung over an oblivious and forgetful person, it is thought to have power to restore his memory.  
The Chamaeleon from the head to the tail, hath but one Nerve, which being taken out and hung 
Rhazes.  about the neck of him that holdeth his head awry, or backward, it cureth him. The other parts have the same operation as the parts of the Hyaena and the Sea-calf. If a Chamaeleon be sod in an 
Kiranides.  earthen pot, and consumed till the water be as thick as Oil, then after such seething take the bones out, and put them in a place where the Sun never cometh, then if you see a man in the fit of the Falling-sickness, turn him upon his belly, and anoint his back from the Os sacrum to the ridge-bone, and it will presently deliver him from the fit: but after seven times using, it will perfectly cure him. The Oil thus made must be kept in a Box. This medicine following is a present remedy against 
Trallianus.  the Gout. Take the head and feet of a Chamaeleon, cut off also the outward parts of the knees and feet, and then keep by themselves those parts: that is to say, the parts of the right leg by themselves, and the parts of the left leg by themselves, then touch the Nail of the Chamaeleon with your thumb and right finger of your hand, dipping the tips of your fingers of the right hand in the blood of the right foot of the Beast: and so likewise the fingers of the left hand in the blood of the left foot, then include those parts in two little pipes, and so let the sick person carry the right parts in the right hand, and the left parts in the left hand, until he be cured: and this must be remembered, that he must touch every morning about the Sunrising the said Chamaeleon, yet living and lapped in a linen cloth, with those parts that are oppressed with the Gout.  
The like superstitious and Magical devises are these that follow, as they are recorded by Pliny and Democritus. The head and throat being set on fire with wood of Oak, they believe to be good against Thunder and Rain, and so also the liver burned on a Tile. If the right eye be taken out of it alive, and applied to the whiteness of the eyes in Goat's milk, it is thought to cure the same. The tongue bound to a woman with child, preserveth her from danger in childbirth, if the same tongue be taken from the Beast alive, it is thought it foreshoweth the event of judgement. The Heart wrapped in black Wool of the first shearing, by wearing it cureth a quartane Ague; the right claw of the fore-feets bound to the least arm with the skin of his cheeks, is good against robberies and terrors of the night, and the right pap against all fears. If the left foot be scorched in a furnace with the herb Chamaeleon, and afterward putting a little Ointment to it, and made into little Pasties, so being carried about in a wooden box, it maketh the party to go invisible. The right shoulder maketh a man to prevail against his adversaries, if they do but tread upon the nerves cast down upon the earth. But the left shoulder they consecreate the same to monstrous dreams, as if that thereby a man might dream what he would in his own person and effect, the like in others.  
With the right foot are all Palsies resolved, and with the left foot all Lethargies: the Wine wherein one side of a Chamaeleon hath been steeped, sprinkled upon the head, cureth the ache thereof. If Swine's Grease be mingled with the powder of the left foot or thigh, and a man's foot be anointed therewith, it bringeth the Gout, by putting the gall into fire, they drive away Serpents; and into Water, they draw together Weasels, it pulleth off hair from the body, so also doth the Liver, with the lights of a Toad; likewise the Liver dissolveth amorous Enchantments. Melancholy men are cured by drinking the juice of a Chamaeleon out of a Chamaeleons skin. They also say, that the Entrails and dung of this Beast washed in the urine of an Ape, and hung up at our enemy's gates, causeth reconciliation.  
With the tail they bring Serpents asleep, and stay the flowing of the floods and waters: the same mingled with Cedar and Myrrh, bound to two rods of Palm, and struck upon water, causeth all things that are contained in the same water to appear; but I would to GOD that such Magicians were well beaten with Rods of stronger wood, until they forsook these magical fooleries: And thus much for the story of the Chamaeleon.   

Of the COCKATRICE.  
THis Beast is called by the Grecians, Basilisco's, and the Latins Regulus, because he seemeth to be the King of Serpents, not for his magnitude or greatness. For there are many Serpent's 
Pliny. Solinue.  bigger than he, as there be many fourfooted Beasts bigger than the Lion, but because of his stately pace, and magnanimous mind; for he creepeth not on the earth like other Serpents, but goeth half upright, for which occasion all other Serpents avoid his sight. And it seemeth nature hath ordained him for that purpose: for beside the strength of his poison which is uncurable, he hath a certain comb or Coronet upon his head, as shall be showed in due place. It is also called Sibilus, as we read in Isidorus, Sibilus enim occidit antequam mordeat vel exurat: The Cockatrice killeth before it burneth. The Hebrews call it Pethen, and Curman, also Zaphna, and Zaphnaini. The Chalde▪ H●mene, and also Carmene: The Egyptian, Vreus; the Germans, E●n Ertz Schlengle; the French, Vn Besilie; the Spaniards and Italians, Basilisco.  
There is some question amongst Writers, about the generation of this Serpent: for some (and those very many and learned) affirm him to be brought forth of a Cock's Egg. For they say that when a Cock groweth old, he layeth a certain Egg without any shell, in stead whereof it is covered with a very thick skin, which is able to withstand the greatest force of an easy blow or fall. They say moreover, that this Egg is laid only in the Summer time, about the beginning of Dog-days, being not long as a Hen's Egg, but round and orbicular: Sometimes of a dusty, sometimes of a boxy, sometimes of a yellowish muddy colour, which Egg is generated of the putrefied seed of the Cock, and afterward set upon by a Snake or a Toad, bringeth forth the Cockatrice, being half a foot in length, the hinder-part like a Snake, the former part like a Cock, because of a treble comb on his forehead.  
But the vulgar opinion of Europe is, that the Egg is nourished by a Toad, and not by a Snake; howbeit in better experience it is found that the Cock doth sit on that Egg himself: whereof Levi 〈…〉 Lemnius in his twelfth Book of the hidden miracles of nature hath this discourse, in the fourth Chapter thereof. There happened (saith he) within our memory in the City of Pirizaea, that there were two old Cocks which had laid Eggs, and the common people (because of opinion that those Eggs would engender Cockatrices) laboured by all means possible to keep the said Cocks from sitting on those Eggs, but they could not with clubs and staves drive them from the Eggs, until they forced to break the Eggs in sunder, and strangle the Cocks. But this point is worth inquiry, whether a Cock can conceive an Egg, and after a certain time lay the same without a shell. I for my part am persuaded, that when a Cock groweth old, and ceaseth to tread his female in the ordinary course of nature, which is in the seventh or ninth year of his age, or at the most in the fourteenth, there is a certain concretion bred within him by the putrefied heat of his body, through the staying of his seed generative, which hardeneth unto an Egg, and is covered with such a shell, as is said already: the which Egg being nourished by the Cock or some other beast, bringeth forth a venomous Worm, such as are bred in the bodies of men, or as Wasps, Horseflies, and Caterpillars engendered of Horse-dung, or other putrefied humours of the earth▪ and so out of this Egg may such a venomous Worm proceed, as in proportion of body, and pestiferous breath, may resemble the African Cockatrice or Basilisk, and yet it is not the same whereof we purpose here to entreat, but will acknowledge that to be one kind of Cockatrice, but this kind is generated like other Serpents of the earth, for as the ancient Hermes writeth, it is both false and impossible, that a Cockatrice should be hatched of a Cock's Egg. The same writer maketh mention of a Basilisk engendered in dung, whereby he meaneth the Elixir of life, wherewithal the Alchemists convert metals.  
The Egyptian hold opinion, that these Cockatrices are engendered of the Eggs of the Bird called Ibis, and therefore they break those Eggs wheresoever they find them: and for this cause in their Hieroglyphics, when they will signify a lawful execution after an upright judgement, and sound institution of their forefathers, they are wont to make an Ibis, and a Cockatrice.  
The Country's breeding or bringing forth these Cockatrices, are said to be these: First afric, 
Pliny. Textor. Avicenna. Aelianus. Solinus.  and therein the ancient seat or land of the Turks, Nubia, and all the Wilderness of Africa, and the Countries Cyrene's. Galen among the Physicians only, doubteth whether there be a Cockatrice or no, whose authority in this case must not be followed, seeing it was never given to mortal man to see and know every thing, for besides the holy Scriptures unavoidable authority, which both in the prophecy of Esay and Jeremy, maketh mention of the Cockatrice and her Eggs: there be many grave humane Writers, whose authority is irrefragable, affirming not only that there be Cockatrices, but also that they infect the air, and kill with their sight. And Mercurial affirmeth, that when he was with Maximilian the Emperor, he saw the carcase of a Cockatrice, reserved in his treasury among his undoubted monuments. Of this Serpent the Poet Georgius Pictorius writeth on this manner;  
Rex est Serpentum Basiliscus, quem modo vineunt  
Mustelae insultus, saevaque bella ferae.  
Lernaeum vermem Basilisoum foeda Cyrene  
Producit cunctis maximè perniciem.  
Et nasci ex ovogalli, si credere fas est,  
Decrepiti, in fimo, sole nitente, docent.  
Sed quoniam olyactu laedit, visuque ferarum  
Omne genus, credas nulla tenere bona.  
That is to say;  
The Basilisk the Serpent's King I find,  
Yet Weasels him do overcome in war,  
The Cyren land him breeds of Lernaes' kind,  
They to all other a destruction are:  
And if we may believe, that through the heat of Sun,  
In old Cocks Eggs this beast is raised first,  
Or beasts by sight or smell thereof are all undone,  
Then is't not good, but of his kind the worst.  
We do read that in Rome, in the days of Pope Leo the fourth, there was a Cockatrice found in a Vault of a Church or Chappel, dedicated to Saint Lucia, whose pestiferous breath had infected the air round about, whereby great mortality followed in Rome: but how the said Cockatrice came thither it was never known. It is most probable that it was created and sent of GOD for the punishment of the City, which I do the more easily believe, because Sigonius and Julius Scaliger do affirm, that the said pestiferous beast was killed by the prayers of the said Leo the fourth.  
I think they mean that by the authority of the said Bishop, all the people were moved to general fasting and prayer, and so Almighty GOD who was moved for their sins, to send such a plague amongst them, was likewise entreated by their prayers and suits, not only to reverse the plague, but with the same hand to kill the beast, wherewithal it was created: even as once in Egypt by the hand of Moses, he brought Grasshoppers and Lice, so by the same hand he drove them away again.  
There is some small difference amongst the Writers, about the quantity and parts of this Serpent: which I will briefly reconcile. First Aelianus saith, that a Cockatrice is not past a span in compass, that is as much as a man can gripe in his hand. Pliny saith, that it is as big as twelve fingers. Solinus and Isidorus affirm, that it is but half a foot long.  
Avicen saith, that the Arabian Harmena, that is, the Cockatrice, is two cubits and a half long. Nicander saith, Et tribus extenso porrectus corpore palmis, that is, it is in length but three palms. Actius saith, that it is as big as three handfuls. Now for the reconciliation of all these. It is to be understood, that Pliny and Aelianus speaketh of the Worm that cometh out of the Cock's Egg, in regard of the length, but not of the quantity, and so confound together that Worm and the Cockatrice. For it is very reasonable, that seeing the magnitude and greatness of the Serpent is concluded to be at the least a span in compass, that therefore the length of it must needs be three or four foot at the shortest; else how could it be such a terror to other Serpents, or how could the forepart of it arise so eminently above the earth, if the head were not lifted at the least a foot from the ground. So then we will take it for granted, that this Serpent is as big as a man's wrist, and the length of it answerable to that proportion.  
It is likewise questionable whether the Cockatrice have wings or no: for by reason of his conceived generation from a Cock, many have described him in the forepart to have wings, and in the hinder part to have a tail like a Serpent: And the conceit of wings seemeth to be derived from holy Scripture, because it is written Esay 14. vers. 29. De radice colubri egredietur regulus & 〈◊〉 ejus absorbens volucrem: That is to say, Out of the Serpent's roots shall come a Cockatrice, and the fruit thereof shall be a fiery flying Serpent, as we translate it in English: but Tremellius the best Interpreter, doth render the Hebrew in this manner: De radice Serpentis prodit haemorrhus & fructus ●●lius prester volans: That is to say, word for word, Out of the root of the Serpent shall come the Hemorrhe, and the fruit thereof a flying Prester. Now we know, that the Haemorrhe and the Prester are two other different kinds of Serpents from the Cockatrice, and therefore these Interpreters being the more faithful and learned, we will rather follow the holy Scripture in their translation, than the vulgar Latin, which is corrupted in very many places, as it is also Esay the 30. vers. 6. For Prester there is again in the vulgar translation the Cockatrice: and for this cause we have not described the Cockatrice with wings, as not finding sufficient authority to warrant the same.  
The eyes of the Cockatrice are red, or somewhat inclining to blackness, the skin and carcase of this beast have been accounted precious, for we do read that the Pergament did buy but certain pieces of a Cockatrice, and gave for it two pound and a half of silver: and because there is an opinion that no Bird, Spider, or venomous beast, will endure the sight of this Serpent, they did hang up the skin thereof stuffed, in the Temples of Apollo and Diana, in a certain thin net made of gold: and therefore it is said, that never any Swallow, Spider, or other Serpent durst come within those Temples: And not only the skin or the sight of the Cockatrice worketh this effect, but also the 
Solinus. Scaliger.  flesh thereof, being rubbed upon the pavement, posts or walls of any House. And moreover, if Silver be rubbed over with the powder of the Cockatrice's flesh, it is likewise said, that it giveth it a tincture like unto gold: and besides these qualities, I remember not any other in the flesh or skin of this Serpent.  
The hissing of the Cockatrice which is his natural voice, is terrible to other Serpents, and therefore as soon as they hear the same, they prepare themselves to fly away, according to these verses of Nicander;  
Illius auditos expectant nulla susurros,  
Quantumvis magnas sinuent animalia spiras,  
Quandovel in pastum, vel opacae devia silvae,  
Irriguósve locos, mediae sub luce diei  
Excandescenti succensa furore feruntur,  
Sed turpi conversa fugae dant terga retror sum.  
Which may be Englished thus;  
When as the greatest winding Serpents hear,  
(Feeding in Woods or pasture all abroad,  
Although enclosed in many spiret, yet fear:  
Or in midday the shadows near Brooks road,)  
The fearful hissing of this angry beast,  
They run away, as fast as feet can lead them,  
Flying his rage unto some other rest,  
Turning their backs whereby they do escape him.  
We read also that many times in Africa, the Mules fall down dead for thirst, or else lie dead on the ground for some other causes, unto whose Carcase innumerable troops of Serpents gather themselves to feed thereupon: but when the Basilisk windeth the said dead body, he giveth forth his voice: at the first hearing whereof, all the Serpents hide themselves in the near adjoining sands, or else run into their holes, not daring to come forth again, until the Coackatrice have well dined and satisfied himself. At which time he giveth another signal by his voice of his departure: 
Aelianus.  then come they forth, but never dare meddle with the remnants of the dead beast, but go away to seek some other prey. And if it happen that any other pestiferous beast come unto the waters to drink near the place wherein the Cockatrice is lodged, so soon as it perceiveth the presence thereof, although it be not heard nor seen, yet it departeth back again, without drinking, neglecting his own nutriment, to save itself from further danger; whereupon Lucanus saith;  
— Latè sibi sub 〈…〉 vet omne  
Vulgus, & in vacua regnat Basiliscus arena.  
Which may be thus Englished;  
He makes the vulgar far from him to stand,  
While Cockatrice alone reigns on the sand.  
So than it being evident that the hissing of a Cockatrice is terrible to all Serpents, and his breath and poison mortal to all manner of Beasts: yet hath God in nature not left this vile Serpent without an enemy; for the Weasil and the Cock are his triumphant Victors; and therefore Pliny saith well: Huic tali monstro quod saepe enectum concupivere reges videre, mustelaerum virus exitio est, adeò naturae nihil placuit esse sine pari: That is to say, This monster which even Kings have desired to see when it was dead, yet is destroyed by the poison of Weasils, for so it hath pleased Nature, that no Beast should be without his match.  
The people therefore when they take Weasils, after they have found the Caves and lodging places of the Cockatrices, which are easily discerned by the upper face of the earth, which is burned with their hot poison, they put the Weasil in unto her: at the sight whereof the Cockatrice flieth like a weakling over matched with too strong an adversary, but the Weasil followeth after and killeth her. Yet this is to be noted, that the Weasil both before the fight and after the slaughter, armeth herself by eating of Rue, or else she would be poisoned with the contagious air about the Cockatrice: and besides this Weasil, there is no other beast in the World which is able to stand in contention against the Cockatrice, saith Lemnius.  
Again, even as a Lion is afraid of a Cock, so is the Basilisk for he is not only afraid at his sight, but almost dead when he heareth him crow, which thing is notoriously known throughout all Africa. And therefore all Travellers which go through the Deserts, take with them a Cock for their safe conduct against the poison of the Basilisk: and thus the crowing of the Cock is a terror to Lions, and a death to Cockatrices, yet he himself is afraid of a Kite.  
There are certain learned Writers in Saxony, which affirm, that there are many kinds of Serpents in their Woods; whereof one is not unlike to a Cockatrice: for they say it hath a very sharp head, a yellow colour, in length not exceeding three Palms, of a great thickness, his belly spotted and adorned with many white pricks: the back blew, and the tail crooked and turned up: but the opening of his mouth is far wider than the proportion of his body may seem to bear. These Serpents may well be referred to Cockatrices: for howsoever their poison is not so great as the Basilisks of Africa, (even as all other Serpents of the hot Countries are far more pestiferous than those which are bred in the cold Countries:) the very same reason persuadeth me, that there is a difference among the Cockatrices, and that those of Saxonia may differ in poison from those in Africa, and yet be true Cockatrices: Besides this, there is another reason in Lemnius, which persuadeth the Reader there are no Cockatrices; because when the Countrymen set upon them to kill them with Clubs, Bills, or Forks, they receive no hurt at all by them, neither is their any apparent contagion of the air: but this is answered already, that the poison in the cold Country is nothing so great as in the hot; and therefore in Saxony they need fear the biting, and not the airs infection.  
Cardan relateth another story of a certain Serpent, which was found in the walls of an old decayed House in Milan, the head of it (saith he) was as big as an Egg, too big for the body, which in quantity and shape resembled a Stellion. There were teeth on either chap, such as are in Vipers. It had two legs, and those very short, but great, and their feet had claws like a Cats: so that when it stood it was like a Cock, for it had a bunch on the top of the head, and yet it wanted both feathers and wings: The tail was as long as the body, in the top thereof there was a round bunch as big as the head of an Italian Stellion. It is very likely that this beast is of the kind of Cockatrices.  
Now we are to entreat of the poison of this Serpent, for it is a hot and venomous poison, infecting the air round about, so as no other creature can live near him; for it killeth, not only by his hissing and by his sight, (as is said of the Gorgon's,) but also by his touching, both immediately and mediately; that is to say; not only when a man toucheth the body itself, but also by touching a Weapon wherewith the body was slain, or any other dead beast slain by it; and there is a common fame, that a Horseman taking a Spear in his hand, which had been thrust through a Cockatrice, did not only draw the poison of it into his own body and so died, but also killed his Horse thereby. Lucan writeth;  
Quid prodest miseri Basiliscus cuspide Mauri  
Transactus? velox currit per tela venenum,  
Invadit manum equumque.  
In English thus;  
What had the Moor to kill  
The Cockatrice with Spear,  
Sith the swift poison him did spill,  
And Horse that did him bear.  
The question is in what part of this Serpent the poison doth lie; some say in the head alone, and that therefore the Basilisk is deaf, because the Air which serveth the Organ of hearing, is resolved 
Ponzettus.  by the intensive calidity: but this seemeth not to be true, that the poison should be in the head only, because it killeth by the fume of the whole body, and besides when it is dead it killeth by only touching it, and the Man or Beast so slain, doth also by touching kill another: Some again say, that the poison is in the breast, and that therefore it breatheth at the sides, and at many other places of the body, through and betwixt the scales; which is also true, that it doth so breath: for otherwise the burning fume that proceedeth from this poysonful beast, would burn up the Entrails thereof, if it came out of the ordinary place; and therefore Almighty GOD hath so ordained, that it should have spiraments and breathing places in every part of the body, to vent away the heat, left that in very short time, by the inclusion thereof, the whole compage and juncture of the body should be utterly dissolved, and separated one part from another.  
But to omit inquiry in what part of his body the poison lieth, seeing it is most manifest that it is universal, we will leave the seat thereof, and dispute of the instruments and effects.  
First of all therefore it killeth his own kind, by sight, hearing, and touching. By his own kind, I mean other Serpents, and not other Cockatrices, for they can live one beside another, for if it were true (which I do not believe) that the Arabian Harmene were any other Serpent than a Cockatrice, the very same reason that Ardoynus giveth of the fellowship of these two Serpents together, (because of the similitude of their natures) may very well prove that no divers kinds can live so well together, in safety without harming one another, as do one and the same kind together. And therefore there is more agreement in nature betwixt a Cockatrice and a Cockatrice, than a Cockatrice and Harmene, and it is more likely that a Cockatrice doth not kill a Cockatrice, then that a Cockatrice doth not kill an Harmene: And again, Cockatrices are engendered by Eggs, according to the holy Scripture; and therefore one of them killeth not another by touching, hiffing, or seeing, because one of them hatcheth another. But it is a question whether the Cockatrice die by the sight of himself: some have affirmed so much, but I dare not subscribe thereunto, because in reason it is impossible that any thing should hurt itself, that hurteth not another of his own kind, yet if in the secret of nature GOD have ordained such a thing, I will not strive against them that can show it.  
And therefore I cannot without laughing, remember the old Wives tales of the Vulgar Cockatrices that have been in England; for I have oftentimes heard it related confidently, that once our Nation was full of Cockatrices, and that a certain man did destroy them by going up and down in Glass, whereby their own shapes were reflected upon their own faces, and so they died. But this fable is not worth refuting, for it is more likely that the man should first have died by the corruption of the air from the Cockatrices, than the Cockatrices to die by the reflection of his own similitude from the glass, except it can be showed that the poisoned air could not enter into the glass wherein the man did breath.  
Among all living creatures, there is none that perisheth sooner than doth a man by the poison of a Cockatrice, for with his sight he killeth him, because the beams of the Cockatrice's eyes, do corrupt the visible spirit of a man, which visible spirit corrupted, all the other spirits coming from the brain and life of the heart, are thereby corrupted, and so the man dyeth: even as women in their monthly courses do vitiate their looking-glasses; or as a Wolf suddenly meeting a Man, taketh from him his voice, or at the leastwise maketh him hoarse.  
To conclude, this poison infecteth the air, and the air so infected killeth all living things, and likewise all green things, fruits, and plants of the earth: it burneth up the grass whereupon it goeth or creepeth, and the fowls of the air fall down dead when they come near his den or lodging. Sometimes he biteth a Man or a Beast, and by that wound the blood turneth into choler, and so the whole body becometh yellow as gold, presently killing all that touch it, or come near it. The symptoms are thus described by Nicander, with whose words I will conclude this History of the Cockatrice, writing as followeth:  
Quod ferit hic, multo corpus succenditur igne,  
A membris resoluta suis caro defluit, & fit  
Lurida & obscuro nigrescit opaca colore.  
Nullae etiam volucres quae foeda cadavera pascunt,  
Sic occisum hominem tangunt, ut vulture, & omnes:  
Huic similes alia, pluviae quoque nuncius aurae  
Corvus, nec quaecunque fera per devia lusira  
Degunt, è tali capiunt sibi tabula carne.  
Tum teter vacuas odor hinc exhalat in auras,  
Atque propinquantes penetrant non segniter artus:  
Sin cogente fame veniens approximet ales,  
Tristia fata refert, certamque ex aëre mortem.  
Which may be Englished thus;  
When he doth strike, the body hurt is set on fire,  
And from the members falleth off the flesh, withal,  
It ratten is, and in the colour black as any mire.  
Refused of carrion-feeding-birds both great and small  
Are all men so destroyed. No Vulture or Biter fierce,  
Or Wether telling-crow, or Deserts wildest beast,  
Which live in dens sustaining greatest famine's force,  
But at their tables do this flesh detest.  
Then is the air replete with's loathsome smell,  
Piercing vital parts of them approaching near,  
And if a bird it taste to fill his hunger fell,  
It dies assured death, none need it fear.   

Of the CORDIL.  
ALthough I find some difference about the nature of this living creature, and namely whether it be a Serpent or a Fish, yet because the greater and better part make it a Serpent, I will also bring it in his due order in this place for a venomous Beast. Gesner is of opinion, that it is no other but a Lizard of the Water; but this cannot agree with the description of Aristotle and Bellonius, who affirm the Cordil to have Gills like a Fish, and these are not found in any Lizard. The Grecians call this Serpent Kordule, and Kordulos, whereof the Latins derive or rather borrow their Cordulus, and Cordyla. Numenius maketh this a kind of Salamander which the Apothecaries do in many Countries falsely sell for the Scincus or Crocodile of the earth, and yet it exceedeth the quantity of a Salamander, being much less than the Crocodile of the earth, having gills, and wanting fins on the sides, also a long tail, and according to the proportion of the body, like a Squirrels, although nothing so big, without scabs: the back being bald and somewhat black, and horrible rough, through some bunches growing thereupon, which being pressed do yield a certain humour like milk, which being laid to the Nostrils doth smell like poison, even as it is in a Salamander. The beak or snout is very blunt or dull, yet armed with very sharp teeth. The claws of his forelegs are divided into four, and on his hinder-legs into five: there is also a certain fleshy fin growing all along from the crown of his head, unto his tail upon the back, which when he swimmeth he erecteth, and by it is his body sustained in the water from sinking, for his body is moved with crooked winding, even as an Eel or a Lamprey.  
The inward parts of this Serpent are also thus described. The tongue is soft and spongy, like as is the tongue of a Water-frog, wherewith as it were with glue, he draweth to his mouth, both Leeches and Worms of the earth, whereupon it feedeth. At the root of his tongue there is a certain bunch of flesh, which as I think supplieth the place of the lights, for when it breatheth, that part is especially moved, and it panteth to and fro, so that thereby I gather, either it hath the lights in that place, or else in some other place near the jaws. It wanteth ribs as doth the Salamander, and it hath certain bones in the back, but not like the ordinary backbone of other such Serpents. The heart is also all spongy, and cleaveth to the right side, not to the left: the left ear whereof supplieth the place of the Pericardium.  
The liver is very black, and somewhat cloven at the bending or sloap side: the milt somewhat red, cleaving to the very bottom of the ventricle. The reins are also very spongy, joined almost to the legs, in which parts it is most fleshy, but in other places, especially in the belly and breast, it is all skin and bone. It also beareth eggs in her place of conception, which is forked or double, which are there disposed in order, as in other living griftly creatures. Those Eggs are nourished with a kind of red fat, out of which in due time come the young ones alive, in as great plenty and number as the Salamanders. And these things are reported by Bellonius, besides whom I find nothing more said, that is worthy to be related of this Serpent, and therefore I will here conclude the History whereof.   

Of the CROCODILE.  
In the same place of Leviticus the word Zab is interpreted a kind of Crocodile wherewithal David Kimhi confoundeth Greschint, and Rabbi Solomon, Faget. The Chaldees translate it Zaba; the Persians, An Rasu; the Septuagints, a Crocodile of the earth; but it is better to follow Saint Hierom in the same, because the Text addeth according to his kind, wherefore it is superfluous to add the distinction of the Crocodile of the earth, except it were lawful to eat the Crocodiles of the water.  
In Exod. 8. there is a fish called Zephardea, which cometh out of the waters and eateth men, this cannot agree to any fish in Nilus, save only the Crocodile; and therefore this word is by the Arabians rendered All Timasch. Some do hereby understand Pagulera, Grenelera, and Batra 〈…〉, that to great Frogs. Aluka by the most of the Jews understand a Horseleech, Prov. 30. but David Kimhi taketh and useth it for a Crocodile. For he saith, it is a great Worm, abiding n●●r the Rivers sides, and upon a sudden setteth upon men or cattle as they pass beside him. Tisma and Alinsa are by Avicen expounded for a Crocodile: and Tenchea for that Crocodile that never moveth his nether or under chap.  
Strabo saith, that in the Province of Arsinoe in Egypt, there is a holy Crocodile, worshipped by the Inhabitants, and kept tame by the Priests in a certain Lake, this sacred Crocodile is called Suchus, and this word cometh near to Scincus, which as we have said, signifieth any Crocodile of the earth, from which the Arabian Tinsa seemeth also to be derived, as the Egyptian Thampsai doth come near to the Arabian Tremisa. Horodotus calleth them Champsai, and this was the old Ionian word for a Vulgar Crocodile in hedges. Upon occasion whereof Scaliger saith, he asked a Turk by what name they call a Crocodile at this day in Turkey, and he answered Kimpsai, which is most evidently corrupted from Champsai.  
The Egyptians vulgarly call the Crocodile of Nilus, C●catri●, the Grecians, Neilokrokodeilos, generally Krocodeilos, and sometimes Dendrites. The Latins, Crocodile; and Albertus, Crocodillus, and the same word is retained in all languages of Europe. About the Etymology of this word, I find two opinions not unprofitable to be rehearsed: the first, that Crocodile cometh of Crocus, Saffron, because this Beast, especially the Crocodile of the earth, is afraid of Saffron, and therefore the Country people, to defend their Hives of Bees and Honey from them, strew upon the places Saffron. But this is too far fetched, to name a Beast from that which it feareth, and being a secret in nature, it is not likely that it was discovered at the first, and therefore the name must have some other investigation.  
Isidorus saith, that the name Crocodile cometh of Croceus colour, the colour of Saffron, because such is the colour of the Crocodile: and this seemeth to be more reasonable. For I have seen a Crocodile in England brought out of Egypt dead, and killed with a Musket, the colour whereof was like to Saffron growing upon stalks in fields. Yet it is more likely, that the derivation of Varinus and Eustathius was the original, for they say that the shores of sands on the Rivers, were called Crocae and Crocula: and because the Crocodiles haunt and live in those shores, it might give the name to the Beasts, because the water Crocodiles live and delight in those sands, but the land or earth Crocodiles abhor and fear them.  
It is reported that the famous Grammarian Artemidorus seeing a Crocodile lying upon the lands, 
Aurelianus.  he was so much touched and moved therewith, that he fell into an opinion that his left leg and hand were eaten off by that Serpent, and that thereby he lost the remembrance of all his great learning and knowledge of Arts. And thus much for the name of this Serpent.  
In the next place we are to consider the Countries wherein Crocodiles are bred, and keep their 
Aristotle. Mela. Diod. Sicul.  habitation, and those are especially Egypt, for that only hath Crocodiles of both kinds, that is, of the water and of the land, for the Crocodiles of Nilus are Amphibil, and live in both elements: they are not only in the River Nilus, but also in all the pools near adjoining. The River Bambotus near to Atlas in Africa, doth also bring forth Crocodiles: and Pliny saith, that in Darat a River of Mauritania, there are Crocodiles engendered. Likewise Apollonius reporteth, that when he passed by the River Indus, he met with many Sea-horses and Crocodiles, such as are found in the River Nilus, and besides these Countries I do not remember any other, wherein are engendered Crocodiles of the water, which are the greatest and most famous Crocodiles of all other.  
The Crocodiles of the earth, which are of lesser note and quantity, are more plentiful, for they are found in Lybia, and in Bythinia, where they are called Azaritia, and in the Mountain Syagrus in Arabia, and in the Woods of India, as is well observed by Arianus, Dioscorides, and Hermolaus, and therefore I will not prosecute this matter any further.  
The kinds being already declared, it follows that we should proceed to their quantity and several 
Marcellinus. Herodotus. Isidore.  parts. And it appeareth that the water Crocodile is much greater, and more noble than the Crocodiles of the earth; for they are not not above two cubits long, or sometimes eight at the most, but the others are sixteen, and sometimes more. And besides, these Crocodiles, if they lay their eggs, in the water (saith Dellunensis) than their young ones are much greater, but if on the land, than they are lesser, and like the Crocodiles of the earth. In the River Ganges there are two kinds of Crocodiles, one of them is harmless, and doth no hurt to any creature, but the other is a devouring insatiable Beast, killing all that he layeth his mouth on, without all mercy or exorable quality, in the top of whose snout there groweth a bunch like a horn.  
Now a Crocodile is like a Lizard in all points (excepting the tail, and the quantity of a Lizard,) yet it layeth an Egg no greater than a Goose's Egg, and from so small a beginning a beginning ariseth this monstrous Serpent, growing all his life long, unto the length of fifteen or twenty cubits. And as Phalareus witnesseth in the days of Psammitichas King of Egypt, there was one found of five and twenty cubits long: and before that, in the days of Amasis, one that was above six and twenty cubits long, the reason whereof was their long life, and continual growth.  
We have showed already, that the colour of a Crocodile is like to Saffron, that is betwixt yellow and red, more inclining to yellow then red, not unlike to the blacket kind of Chamaeleon: but Peter Martyr saith, that their belly is somewhat whiter than the other parts. Their body is rough all over, being covered with a certain bark or rind, so thick, firm, and strong as it will not yield (and especially about the back) unto a cartwheel when the cart is loaded, and in all the upper parts, and the tail, it is impenetrable with any dart or spear, yea scarcely to a pistol or small gun, but the belly is softer, whereon he receiveth wounds with more facility: for as we shall show afterwards, there is a kind of Dolphin which cometh into Nilus, and fighteth with them, wounding them on the belly parts.  
The covering of their back is distinguished into divers divided shells, standing up far above the flesh, and towards the sides they are less eminent, but on the belly they are more smooth, white, and very penetrable. The eyes of a Crocodile of the water, are reported to be like unto a Swine's, and therefore in the water they see very dimly, but out of the water they are sharp and quick sighted, like to all other fourfooted Serpents that lay eggs. They have but one eye lid, and that groweth from the nether part of the cheek, which by reason of their eyes never twinckleth. And the 
Coelius Rho.  Egyptians say, that only the Crocodile among all the living creatures in the water, draweth a certain thin bright skin from his forehead over his eyes, wherewithal he covereth his sight: and this I take to be the only cause of his dim sight in the waters.  
The head of this Beast is very broad, and his snout like a Swine's. When he eateth or biteth, he never moveth his nether or under chap. Whereof Aristotle giveth this reason, that seeing Nature hath 
Herodotus. Pliny. Solinus. Marcellinus.  given him so short feet, as that they are not able to hold or to take the prey, therefore the mouth is framed in stead of feet, so as it may more vehemently strike and wound, and also more speedily move and turn after the prey, and this is better done by the upper than the neither chap. But it is likely that he was deceived, for he speaketh of Crocodile marinus, a Crocodile of the Sea: whereas there is no Crocodile of the Sea, but rather some other monster like a Crocodile in the Sea, and such peradventure Albertus saw, and thereupon inconsiderately affirmed, that all Crocodiles move their under-chaps, except the Teuchea. But the learned Vessalius proveth it to be otherwise, because that the neather-chap is so conjoined and fastened to the bones of the temples, that it is not possible for to be moved. And therefore the Crocodile only among all other living creatures, moveth the upper-chap, and holdeth the underchap unmoveable.  
The second wonder unto this, is that the Crocodile hath no tongue, nor so much as any appearance 
Albertus. Herodotus.  of a tongue. But then the question is, how it cometh to distinguish the sapours and taste of his meat. Whereunto Aristotle answereth that this Crocodile is such a ravening Beast, that his meat tarryeth not in his mouth, but is carried into his stomach, like as other water Beasts, and therefore they discern sapours, and relish their meat more speedily than other; for the water or humour falleth so fast into their mouths, that they cannot stand long upon the taste or distaste of their meat. But yet some make question of this, and they answer that most men are deceived herein, for whiles they look for his tongue upon his neather-chap, as it is in all other Beasts, and find none, they conclude him to want that part: but they should consider, that the tongue cleaveth to the movable part, and as in other Beasts the neather-chap is the seat of the tongue, because of the motion, so in this the tongue cleaveth to the upper-chap, because that it is movable, and yet not visible as in other, and therefore is very hardly discerned. For all this, I rather conclude with the former Authors, that seeing it liveth both in the waters and on the land, and therefore it resembleth a fish and a beast, as it resembleth a Beast, locum obtinet linguae, it hath a place for a tongue; but as it resembleth a fish, Elinguis est, it is without a tongue. It hath great teeth standing out, all of them stand out before visibly when the mouth is shut, and fewer behind. And whereas Aristotle writeth, that there is no living creature which hath both dentes prominentes, & serratos, that is, standing out, and divided like a saw, yet the Crocodile hath both. These teeth are white, long, sharp, and a little crooked 
P. Martyr.  and hollow, their quantity well resembling the residue of the proportion of the body: and some say, that a Crocodile hath three rows of teeth, like the Lion of Chius, and like the Whale, but this is not an approved opinion, because they have no more than sixty teeth. They have also sixty joints or bones in the back, which are also tied together with so many nerves. The opening of his 
Aelianus.  mouth reacheth to the place of his ears, and there be some Crocodiles in Ganges which have a kind of little horn upon their noses or snout. The milt is very small, and this some say is only in them that bring forth eggs, their stones are inward and cleave to their loins. The tail is of the same length that the whole body hath, and the same is also rough and armed with hard skin upon the upper part and the sides, but beneath it is smooth and tender. It hath fins upon the tail, by the benefit whereof it swimmeth, as also by the help of the feet, The feet are like a Bears, except that they are covered with scales in stead of hair; their nails are very sharp and strong for if it had a thumb as well as it hath feet, the strength thereof would over-turn a ship. It is doubtful whether it hath any place of excrement except the mouth. And thus much for the several parts of the Crocodile.  
The knowledge also of the natural actions and inclinations of Crocodiles is requisite to be handled in the next place, because that actions follow the members as sounds do instruments. First therefore, although Aristotle for the most part speaking of a Crocodile, calleth it aquatilis & fluviatilis, yet it is not to confine it to the Waters and Rivers, as though it never came out of them like fishes, but only to note that particular kind which differeth from them of the earth, for it is certain that it liveth in both elements, namely earth and water: and for the time that it abideth in the water, it also taketh air, and not the humour or moistness of the water, yet can they not want either humour of the water or respiration of the air; and for the day time it abideth on the land, and in the night in the water, because in the day, the earth is hotter than the water, and in the night 
Herodotus. Pliny.  the water warmer than the earth: and while it liveth on the land, it is so delighted with the Sunshine, and lieth therein so immovable, that a man would take it to be stark dead. The eyes of a Crocodile (as we have said) are dull and blind in the water, yet they appear bright to others, for this cause, when the Egyptians will signify the Sunrising, they picture a Crocodile looking upward to the earth, and when they will signify the West, they picture a Crocodile diving in the water, and so for the most part the Crocodile lieth upon the banks, that he may either dive into the water with speed, or ascend to the earth to take his prey.  
By reason of the shortness of his feet, his pace is very slow, and therefore it is not only easy to escape from him by flight, but also if a man do but turn aside and wind out of the direct way, his body is so unable to bend itself, that he can neither wind nor turn after it. When they go under the earth into their caves, like to all fore-footed and egge-breeding Serpents, as namely Lizards, Stellions, and Tortoises, they have all their legs joined to their sides, which are so retorted as they may bend to either side; for the necessity of covering their eggs; but when they are abroad, and go bearing up all their bodies, than they bend only outward, making their thighs more visible. It is somewhat questionable, whether they lie hid within their caves four months or sixty days, for some Authors affirm one thing, and some another, but the reason of the difference is taken from the condition of the cold weather, for which cause they lie hid in the Winter time. Now forasmuch as the Winter in Egypt is not usually above four months, therefore it is taken that they lie but four months, but if it be by accident of cold weather prolonged longer, then for the same cause the Crocodile is longer time in the earth. During the time they lie hid, they eat nothing, but sleep (as it is thought) immovably, and when they come out again, they do not cast their skins as other Serpents do.  
The tail of a Crocodile is his strongest part, and they never kill any beast or man, but first of all they strike him down and astonish him with their tails, and for this cause, the Egyptians by a Crocodiles tail do signify death and darkness. They devour both men and beasts if they find them in 
Orus.  their way, or near the banks of Nilus, wherein they abide, taking sometimes a calf from the Cow his Dam, and carrying it whole into the waters. And it appeareth by the portraiture of Neacles, that a Crocodile drew in an Ass into Nilus as he was drinking, and therefore the Dogs of Egypt by a kind of natural instinct, do not drink but as they run, for fear of the Crocodiles: where-upon came the proverb, Vt Canis è Nilo bibit & fugit, as a Dog at one time drinketh and runneth by Nilus.  
When they desire fishes, they put their heads out of the water as it were to sleep, and then suddenly when they espy a booty, they leap into the waters upon them and take them. After that they have eaten and are satisfied, than they turn to the land again; and as they lie gaping upon the earth, the little bird Trochilus maketh clean their teeth, and is satisfied by the remainders of the flesh sticking upon them. It is also affirmed by Arnoldus, that it is fed with mud, but the holy Crocodile in the 
Strabo.  Provinte of Arsinoe, is fed with bread, flesh, wine sweet and hard, sod flesh and cakes, and such like things as the poor people bring unto it when they come to see it. When the Egyptians will write a 
Orus.  man eating or at dinner, they paint a Crocodile gaping.  
They are exceeding fruitful and prolifical, and therefore also in Hieroglyphics they are made to signify fruitfulness. They bring forth every year, and lay their eggs in the earth or dry land. For during the space of theescore days they lay every day an Egg, and in the like space they are hatched into young ones, by sitting or lying upon them by course, the male one while, and the female another. The time of their hatching is in a moderate and temperate time, otherwise they 
Aelianus. Solinus.  perish and come to nothing, for extremity of heat spoileth the egg, as the buds of some trees are burned and scorched off by the like occasion. The egg is not much greater than the egg of a Goose, and the young one out of the shell is of the same proportion. And so from such a small beginning doth this huge and monstrous Serpent grow to his great stature, the reason whereof (saith Aristotle) is, because it groweth all his life long even to the length of ten or more cubits. When it hath laid the eggs, it carrieth them to the place where it shall be hatched, for by a natural providence and forelight; it avoideth the waters of Nilus, and therefore ever layeth her eggs beyond the compass of her floods: by observation whereof, the people of Egypt know every year the inundation of Nilus before it happen. And in the measure of this place it is apparent, that this Beast 
Plutarch.  is not endued only with a spirit of reason, but also with a fatidical or prophetical geographical delineation, for so she placeth her eggs in the brim or bank of the flood (before the flood cometh) that the water may cover the nest, but not herself that sitteth upon the eggs. And the like to this is the building of the Beaver, as we have showed in due place before in the History of fourfooted Beasts.  
So soon as the young ones are hatched, they instantly fall into the depth of the water, but if they meet with Frog, Snail, or any other such thing fit for their meat, they do presently tear it in pieces, the dam biteth it with her mouth, as it were punishing the pusillanimity thereof, but if it hunt greater things, and be greedy, ravening, industrious and bloody, that she maketh much of, and killing the other, nourisheth and tendereth this above measure: after the example of the wisest men, who love their children in judgement, foreseeing their industrious inclination, and not in affection, without regard of worth, virtue, or merit. It is said by Philes, that after the egg is laid by the Crocodile, many times there is a cruel stinging Scorpion which cometh out thereof, and woundeth the Crocodile that laid it. To conclude, they never prosper but near the waters, and they live threescore 
Solinus.  years, or the age of a man's life.  
The nature of this beast is to be fearful, ravening, malicious, and treacherous in getting of his prey, the subtlety of whose spirit, is by some attributed to the thinness of his blood, and by other to the hardness of his skin and hide. How it dealeth with her young ones, we have showed already, as it were trying their nature whether they will degenerate or no, and the like things are reported of the Asps, Cancers, and Tortoises of Egypt.  
From hence came the conceit of Pietas Crocodili, the piety of the Crocodile. But as we have said, it is a fearful Serpent, abhorring all manner of noise, especially from the strained voice of a man, and where he findeth himself valiantly assaulted, there also he is discouraged, and therefore Marcellinus saith of him, Audax Monstrum fugacibus, at ubi audaecem senserit timidissimum: An audacious Monster to them that run away, but most fearful where he findeth resistance.  
Some have written, that the Crocodile runneth away from a man if he wink with his left eye, and 
P. Martyr.  look stead fastly upon him with his right eye, but if this be true, it is not to be attributed to the virtue of the right eye, but only to the rareness of sight, which is conspicuous to the Serpent from one eye. The greatest terror unto Crocodiles, as both Seneca and Pliny affirm, are the Inhabitants of the Isle Tentyrus within Nilus; for those people make them run away with their voices, and many times pursue and take them in snares. Of these people speaketh Solinus in this manner: There is a generation of men in the Isle Tentyrus within the waters of Nilus, which are of a most adverse nature to the Crocodile, dwelling also in the same place. And although their persons or presence be of small stature, yet herein is their courage admired, because at the sudden sight of a Crocodile they are no whit daunted: for one of these dare meet and provoke him to run away. They will also leap into the Rivers and swim after the Crocodile, and meeting with it, without fear cast themselves upon the beasts back, riding on him as upon a Horse. And if the beast lift up his head to bite him, when he gapeth they put into his mouth a wedge, holding it hard at both ends with both their hands, and so as it were with a bridle, lead, or rather drive them captive to the land, where with their noise they so terrify them, that they make them cast up the bodies which they had swallowed into their bellies: and because of this antipathy in nature, the Crocodiles dare not come near to this Island.  
The like thing we have before in our general discourse of Serpents, showed to be in the Indian Psylli against the greatest Serpents. And Strabo also hath recorded, that at what time Crocodiles were brought to Rome, these Tentyrites followed and drove them. For whom there was a certain great pool or fishpond assigned or walled about, except one passage for the beast to come out of the water into the Sunshine: and when the people came to see them, these Tentyrites with nets would draw them to the land, and put them back again into the water at their own pleasure. For they so hook them by their eyes, and bottom of their bellies, which are their tenderest parts, that like as Horses broken by their Riders, they yield unto them, and forget their strength in the presence of these their Conquerors.  
Peter Martyr in his third Book of his Babylonian Legation, saith, that from the City Cair to the Sea, the Crocodiles are not so hurtful and violent as they are up the River Nilus into the land, and against the stream. For as you go further up the River, near the mountain and hilly places, so shall you find them more fierce, bloody and unresistible, whereof the Inhabitants gave him many reasons. First, because that part of the River which is betwixt the City Cair and the Sea, is very full of all sorts of fishes, where by the beasts are so filled with devouring of them, that they list not come out of the water on the land to hunt after men or cattle, and therefore they are the less hurtful, for even the Lion and Wolf do cease to kill and devour when their bellies are full. But sometimes the Crocodiles beneath the River, follow the gales or troops of fish up the River, like so many fishermen, and then the Country Fishermen enclose them in nets, and so destroy them. For there is a very great reward proposed by the law of the Country, to him that killeth a Crocodile of any great quantity; and therefore they grow not great, and by reason of their smallness are less adventurous. For so soon as a great Crocodile is discovered, there is such watch and care taken to interrupt and kill him for hope of the reward, that he cannot long escape alive.  
Thirdly, the Crocodiles up the River, towards the Mountains, are more hurtful, because they are pressed with more hunger and famine, and more seldom come within the terror of men, wherefore they forsake the waters, and run up and down to seek preys to satisfy their hunger, which when they meet withal, they devour with an unresistible desire, forced and pressed forward by hunger, which breaketh stone walls. But most commonly when the River Nilus is lowest, and sunk down into the channel, than the Crocodiles in the water do grow most hungry, because the fish are gone away with the floods; and then the subtle beast will heal and cover himself over with sand or mud, and so lie the bank of the River, where he knoweth the women come to fetch water, or the cattle to drink, and when he espieth his advantage, he suddenly taketh the woman by the hand that she taketh up water withal, and draweth her into the River, where he teareth her in pieces and eateth her. Is like sort dealeth he with Oxen, Cows, Asses, and other cattle. If hunger force him to the land, and he meet with a Camel, Horse, Ass, or such like beast, then with the force and blows of his tail he breaketh his legs, and so laying him flat on the earth, killeth and eateth him: for so great is the strength of a Crocodiles tail, that it hath been seen that one stroke thereof hath broken all the four legs of a beast at one blow.  
There is also another peril by Crocodiles, for it is said that when Nilus falleth, and the water waxeth low, the Barks through want of wind, are fain by the Mariners to be tugged up the stream with long lines and cords: the subtle Crocodile seeing the same, doth suddenly with his tail smite the same line with such force, that either he breaketh it, or by his forcible violence tumbleth the Mariner down into the water, whom he is ready to receive with open mouth before he can recover. Yea many times by means thereof the Bark itself so tettereth and reeleth, that the violent beast taketh a man out of it, or else clean over-turneth it, to the destruction of all that are in it.  
Aelianus saith, that among the Ombitae which are in Arsinoe, the Crocodiles are harmless, and having several names when they are called, do put their heads out of the water and take meat gently, which meat is the head and garbage of such sacrifices as are brought thither. But in another place he writeth, that among the Ombitae or Coptitae, it is not safe for a man to fetch water from the River, or to wash their feet, or walk on the River's side, but with great caution and wariness. For even those beasts which are most kindly used by men, do rage against their Benefactors, as namely the Crocodile, the Ichneumon, the Wilde-cats, and such like. And yet Plutarch in his Book Vtra animalium, 
Marcellinus.  saith, that the Priests, by the custom of meat-giving, have made some of them so tame, that they will suffer their mouths and teeth to be cleansed by men. And it is further said, that during the seven Ceremonial days of the nativity of Apis, there is none of them that showeth any wild trick or cruel part, but as it were by compact betwixt them and the Priests, they lay aside all cruelty and rage during that time.  
And therefore Cicero writeth most excellently, saying; Aegyptiorum morem quis ignoret? quorum imbutaementes pravitatum erroribus, quamvis carnificinam potius subierint, quam ibim, aut aspidem, aut Crocodil 〈…〉 violent. That is to say, Who is ignorant of the custom of the Egyptians? whose minds are so seasoned and endued with erroneous wickedness, that they had rather undergo any torment, then offer violence to an Ibis, an Asp, or a holy Crocodile. For in divers places, all these, and Cats also, were worshipped by the people, according to the saying of Juvenal:  
Crocodilon adorat pars haec Aegypti,  
— Illa pavet saturam Serpentibus Ibim.  
Which may be Englished thus;  
This part of Egypt Crocodiles adore,  
That, the Ibis, fed with Serpent's store.  
But the reason of divine worship or honour given to the Crocodiles are worth the noting, that the diligent Reader may the better have some taste of that ancient blindness whereby our forefathers were misted and seduced, to forsake the most glorious and ever-blessed principles of Divinity, for arguments of no weight.  
First therefore the Idolatrous Priests thought there was some divine power in the Crocodile, because it wanted a tongue, for the Deity or Divine speech hath no need of a voice to express his meaning, according to the saying of the Grecians, Kai di apsophon bainoon keleuthon kai dikes, ta thueta agrikata diken: For by a mute and silent way it ascendeth, and bringeth all things mortal to a vocal justice, which speaketh in action though not in in voice even as all that is in the Crocodile, is action and not voice.  
Secondly, by reason of a certain thin smooth skin coming from the midst of his forehead, 
Caelius.  wherewithal it covereth his eyes, so that when it is thought to be blind, yet it seeth: even so is it with the Divine power, for even then when it is not seen, yet doth it see perfectly all mortal things.  
Again, by their eggs and nests they usually fore-shew the overflowing of Nilus, to the infinite benefit of their Country wherein they live, for thereby the husbandmen know when to till their land, and when not, when to sow and plant, and lead forth their flocks, and when not: which benefit is also ascribed to Divinity, and therefore the Crocodile is honoured with divine power.  
Again, it layeth threescore eggs, and liveth threescore years, which number of threescore, was in ancient time the first dimension of heaven and heavenly things.  
Cicero also speaking against this Egyptian vanity, saith, that they never consecrated a beast for a God, but for some apparent utility, as the Ibis for devouring of Serpents, and the Crocodile for being a terror to thiefs: and therefore the Arabian and Lybian thiefs durst not come over the River Nilus to rob the Egyptians for fear of the Crocodiles.  
There is a tale in Diodorus Siculus of the original of a Crocodiles divine worship, which although it cannot be but fabulous, yet I have thought good to insert it in this place, to show the vanity of superstition and Idolatry. There was a King of Egypt called Minas, or as Herodotus calleth him Menes, who following his Hounds in hunting into a certain marish of Moeris, fell in with his Horse, and there stuck fast, none of his followers daring to come after him to release him, so that he had there perished, had not a Crocodile come and taken him up upon his back, and set him safe upon the dry land. For which miracle, the said King built there a City, and caused a Crocodile to be worshipped, which was called Sychus by all the Inhabitants of that City, and also gave all the said Marish of Moeris, for the sustenance of the same. It was nourished with bread, flesh, and Wine, Cakes, sod flesh, and sweet new Wine: so that when any man came to the Lake wherein it was kept, the Priests would presently call the beast out of the water, and being come to the land, one of them opened his mouth, and the other put in meat, delicacies, and Wine.  
This Crocodile of Moeris, is the same that is called Arsinoe, and like to that at Thebes, about which they did hang jewels of gold, silver, and gems of earrings, bracelets, and such other things of price. When it died, they did season the body thereof with salt, and buried it in the holy Tombs or burying Pots. The same also are called Ombitae, I mean the people of that Egypt which dwell in Arsinoe, and for the love of the Crocodiles, they abandon all manner of Hawks their enemies, insomuch that many times they take them and hang them up in public upon gallows for that purpose erected. And further, they keep certain days of triumphs like the Olympiades', and 
Herodotus.  games of honour: and so far they were blinded with that superstition, that they thought themselves exceedingly blessed if they lost their children by them, and thought themselves much honoured, if they saw them with their eyes fetched out of the streets and playing places by Crocodiles.  
Again, all the Egyptians hold opinion, that the Crocodile is a Divinator, which they prove by the testimony of Ptolomeus, who calling one of the sacred Crocodiles, which was the oldest and best of all, he would not answer him, and afterward offering him meat, he also refused it, whereat many wondered: and some of the Priests said, it was some prognostical sign either of the King's death or his own, and so it fell out shortly after, for the same Crocodile died. As though a Swine might not as well be accounted divine, seeing it also refuseth all meat and provocation at the time of their sickness, and before death.  
There is a City in Egypt called Apollinopolis, the City of Apollo, where the Inhabitants abhor and condemn the worship of Crocodiles, for when they take any of them they hang them up and beat them to death, notwithstanding their tears and cry, and afterwards they eat them: but the reason of their hatred is, because Typhon their ancient enemy, was clothed with a Crocodiles shape. Others also say, the reason of their hatred is, because a Crocodile took away and devoured the daughter of Psamnites, and therefore they enjoined all their posterity to hate Crocodiles.  
To conclude this discourse of Crocodiles inclination, even the Egyptians themselves account a 
Orus.  Crocodile a savage and cruel murdering Beast, as may appear by their Hieroglyphics, for when they will decipher a mad man, they picture a Crocodile, who being put from his desired prey by forcible resistance, he presently rageth against himself. And they are often taught by lamentable experience, what fraud and malice to mankind liveth in these Beasts, for they cover themselves 
Aelianus.  under willows and green hollow banks, till some people come to the Water's side to draw and fetch water, and then suddenly, or ever they be aware, they are taken and drawn into the water. And also for this purpose, because he knoweth that he is not able to overtake a man in his course or chase, he taketh a great deal of water in his mouth, and casteth it in the path-ways, so that when they endeavour to run from the Crocodile, they fall down in the slippery path, and are over-taken and destroyed by him. The common proverb also, Crocodili lachrymae, the Crocodiles tears, justifieth the treacherous nature of this Beast, for there are not many brute Beasts that can weep, but such is the nature of the Crocodile, that to get a man within his danger, he will sob, sigh; and weep, as though he were in extremity, but suddenly he destroyeth him. Others say, that the Crocodile weepeth after he hath devoured a man. Howsoever it be, it noteth the wretched nature of hypocritical hearts, which beforehand will with feigned tears endeavour to do mischief, or else after they have done it be outwardly sorry, as Judas was for the betraying of Christ, before he went and hanged himself.  
The males of this kind do love their females above all measure, yea even to jealousy, as may appear by this one History of P. Martyr. About the time that he was in those countries, there were certain Mariners which saw two Crocodiles together in carnal copulation upon the sands near the River, from which the water was lately fallen into a certain Island of Nilus, the greedy Mariners forsook their ship, and be took themselves to a long boat, and with great shouting, hollowing and crying, made towards them in very courageous manner: the male at the first assault fell amazed, and greatly terrified ran away as fast as he could into the waters, leaving his female lying upon her back, (for when they engender, the male turneth her upon her back, for by reason of the shortness of her legs she cannot do it herself) so the Mariners finding her upon her back and not able to turn over herself, they easily slew her, and took her away with them. Soon after the male returned to the place to seek his female, but nor finding her, and perceiving blood upon the sand, conjectured truly that she was slain, wherefore he presently cast himself into the River of Nilus again, and in his rage swum stoutly against the stream until he over-took the ship wherein his dead female was, which he presently set upon, lifting up himself and catching hold on the fides, would certainly have entered the same, had not the Mariners with all their force battered his head and hands with clubs and staves, until he was wearied and forced to give over his enterprise, and so with great sighing and sobbing departed from them. By which relation it is most clear what natural affection they bear one to another, and how they choose out their fellows, as it were fit wives and husbands for procreation.  
And it is no wonder if they make much of one another, for besides themselves they have few friends in the world, except the Bird Trochilus and Swine, of whom I can say little, except this that followeth. As for the little Bird Trochilus, it affecteth and followeth them for the benefit of his own belly; for while the Crocodile greedily eateth, there sticketh fast in his teeth some part of his prey, which troubleth him very much, and many times engendereth Worms, than the Beast to help himself taketh land, and lieth gaping against the Sunbeams westward, the Bird perceiving it, flieth to the jaws of the Beast, and there first with a kind of tickling-scratching, procureth (as it were) licence of the Crocodile to pull forth the Worms, and so eateth them all out, and cleanseth the teeth throughly, for which cause the Beast is content to permit the Bird to go into his mouth. But when all is cleansed, the ingrateful Crocodile endeavoureth suddenly to shut his chaps together upon the Bird, and to devour his friend, like a cursed wretch which maketh no reckoning of friendship, 
Aristotle. Marcellinus. Aelianus. Leo Afric.  but the turn served, requiteth good with evil. But Nature hath armed this little Bird with sharp thorns upon her head. so that while the Crocodile endeavoureth to shut his chaps and close his mouth upon it, those sharp thorns prick him into his palate, so that full sore against his unkind nature, he letteth her fly safe away. But whereas there be many kinds of Trochili, which are greedy of these Worms or cleansings of the Crocodiles, some of them which have not thorns on their heads pay for it, for there being not offence to let the closing of the Crocodiles mouth, they must needs be devoured: and therefore this enforced amity betwixt him and the Crocodile, is only to be understood of the Cledororynchus, as it is called by Hermolaus.  
There be some that affirm, that he destroyeth all without exception that thus come into his 
Plutarch.  mouth, and othersome say he destroyeth none, but when he feeleth his mouth sufficiently cleansed, he waggeth his upper chap, as it were to give warning of avoidance, and in favour of the good turn, to let the bird fly away at his own pleasure. Howbeit, the other and the former narration is more likely to be true, and more constantly affirmed by all good Authors except Plutarch. And Leo Afric. saith, that it was the constant and confident report of all Africa, that the Crocodile devoureth all for their love and kindness, except the Cledororynchi, which they cannot, by reason of the thorns upon their head.  
That there is an amity and natural concord betwixt Swine and Crocodiles is also gathered, because 
Calcagninus.  they only among all other living fourfooted Beasts, do without danger dwell, feed and inhabit upon the banks of Nilus, even in the midst of Crocodiles; and therefore it is probable that they are friends in nature. But oh how small a sum of friends hath this Beast, and how unworthy of love among all creatures, that never in nature hath but two, in heaven or earth, air or water, that will adventure to come near it, and one of these also, which is the best deserving, it devoureth and destroyeth if it get it within his danger.  
Seeing the friends of it are so few, the enemies of it must needs be many, and therefore require 
Diod. Sicul.  a more large catalogue or story. In the first rank whereof cometh, (as worthy the first place) the Ichneumon, or Pharaohs-mouse, who rageth against their Eggs and their persons, for it is certain that it hunteth with all sagacity of sense to find out their nests, and having found them, it spoileth, scattereth, breaketh and emptieth all their eggs. They also watch the old ones asleep, and 
Strabo.  finding their mouths open against the beams of the Sun, suddenly enter into them, and being small, creep down their vast and large throats before they beware, and then putting the Crocodile to exquisite and intolerable torment, by eating their guts asunder, and so their soft bellies, while the Crocodile tumbleth to and fro sighing and weeping, now in the depth of water, now on the land, never resting till strength of nature faileth. For the incessant gnawing of the Ichneumon so provoketh her to seek her rest in the unrest of every part, herb, element, throws, throbs, rollings, toss, mournings, but all in vain, for the enemy within her breatheth through her breath, and sporteth herself in the consumption of those vital parts, which waste and wear away by yielding to unpacificable teeth, one after other, till she that crept in by stealth at the mouth, like a puny thief, come out at the belly like a Conqueror, through a passage opened by her own labour and industry, as we have also showed at large in the story of Ichneumon. But whether it be true or no, that the Trochilus doth awake the sleeping Crocodile, when he seeth the Ichneumon lie in wait to enter into her, I leave it to the credit of Strabo the reporter, and to the discretion of the indifferent Reader.  
Monkeys are also the haters of Crocodiles, as is showed in the story, and lie in wait to discover, and if it were in their power to destroy them. The Scorpion also and the Crocodile are enemies one to the other, and therefore when the Egyptians will describe the combat of two notable enemies, they paint a Crocodile and a Scorpion fight together, for ever one of them killeth another: but if they will decipher a speedy overthrow to ones enemy, than they picture a Crocodile; if a slow and slack victory, they picture a Scorpion. And as we have already showed out of Philes, that out of the eggs of Crocodiles, many times come Scorpions, which devour and destroy them that lay them.  
Fishes also in their kind are enemies to Crocodiles, the first place whereof belongeth to the most noble Dolphin. Of these Dolphins it is thought there be two kinds, one bred in Nilus, the other foreign and coming out of the Sea, both of them professed enemies to the Crocodile: for the first, it hath upon the back of it sharp thorny prickles or fins, as sharp as any spears point, which are well known to the fish that beareth them, as her armour and weapons against all adversaries. In the trust and confidence of these prickles, the Dolphin will allure and draw out the Crocodile from his den or lodging place, into the depth of the River, and there fight with him hand to hand. For the Dolphin as it knoweth his own armour and defence, like other Beasts and Fishes, so doth it know the weakest parts of his adversary, and where his advantage of wounding lieth. Now, 
Strabo. Solinus.  as we have said already, the belly of the Crocodile is weak, having but a thin skin, and penetrable with small force, wherefore when the Dolphin hath the Crocodile in the midst of the deep waters, like one afraid of the fight, underneath him he goeth, and with his sharp fins or prickles on his back, giveth his weak and tender belly mortal wounds, whereby his vital spirits, with his guts and entrails, are quickly evacuated. The other Dolphins of the Sea being greater, are likewise armed with these prickles, and of purpose come out of the Sea into Nilus to bid battle to the Crocodiles.  
When Bibillus (a worthy Roman) was Governor of Egypt, he affirmed that on a season the Dolphins 
Seneca.  and the Crocodiles met in the mouth of Nilus, and bade battle the one to the other, as it were for the sovereignty of the waters, and after that sharp combat, it was seen how the Dolphins by diving in the waters, did avoid the biting of the Crocodiles, and the Crocodiles died by strokes received from the Dolphins upon their bellies. And when many of them were by this means as it were 
Strabo.  cut asunder, the residue betook themselves to flight, and ran away, giving way to the Dolphins. The Crocodiles do also fear to meddle with the Sea-hog, or Hog-fish, because of his bristles all about his head, which hurt him also when he cometh nigh him: or rather I suppose, as it is friend to the Swine of the earth, and holdeth with them a sympathy in nature, so it is unto the Swine of the water, and forbeareth one in the Sea, as it doth the other on the land.  
There is likewise a certain wild Ox or Bugil among the Parthians, which is an enemy to the Crocodile, for as Albertus writeth, if he find or meet with a Crocodile out of the water, he is not only not afraid of him, but taketh heart and setteth upon him, and with the weight and violent agitation of his body, treadeth him all to pieces: and no marvel, for all Beasts are enemies to the Crocodiles on the land, even as the Crocodile lieth in wait to destroy all them in the water. Hawks are 
Orus. Aelianus.  also enemies to Crocodiles, and especially the Ibis' bird, so that if but a feather of the Ibis come upon the Crocodile by chance, or by direction of a man's hand, it maketh it immovable and cannot stir. For which cause, when the Egyptians will write or decipher a ravening, greedy, idle-fellow, they paint a Crocodile, having an Ibis' feather sticking in his head. And thus much for the enmity betwixt the Crocodiles and other living creatures.  
It hath been seldom seen that Crocodiles were taken, yet it is said that men hunt them in the waters, for Pliny saith, that there is an assured persuasion, that with the gall & fat of a Water-adder, men are wonderfully holpen, and as it were armed against Crocodiles, and by it enabled to take and destroy them, especially when they carry also about them the herb Potamegeton. There is also a kind of thorny wild Bean growing in Egypt, which hath many sharp prickles upon the stalks, this is a great terror to the Crocodile, for he is in great dread of his eyes, which are very tender and easy to be wounded. Therefore he avoideth their sight, being more unwilling to adventure upon a 
Crescenst.  man that beareth them, or one of them, than he is to adventure upon a man in complete Armour, and therefore all the people plant great store of these, and also bear them in their hands when they travail.  
There be many who in the hunting and prosecuting of these Crocodiles, do neither give themselves to run away from them, nor once to turn aside out of their common path or road, but in a foolish hardiness, give themselves to combat with the Beast, when they might very well avoid the danger, but many times it happeneth that they pay dearly for their rashness, and repent too late the too much reputation of their own manhood: for whiles with their spears and sharp weapons they think to pierce his sides, they are deceived, for there is no part of him penetrable except his belly, and that he keepeth safe enough from his enemies, blunting upon his scales (no less hard than plates of Iron) all the violence of their blows and sharpness of weapons, but clubs, beetles, and such like weapons are more irksome to him, when they be set on with strength, battering the scales to his body, and giving him such knocks as doth dismay and astonish him. Indeed there is no great use of the 
Diodorus.  taking of this Serpent, nor profit of merchandise cometh thereby, his skin and flesh yielding no great respect in the world.  
In ancient time they took them with hooks baited with flesh, or else enclosed them with nets as they do fishes, and now and then with a strong Iron instrument cast out a boat down in the water upon the head of the Crocodile. And among all other there is this one worthy to be related. The Hunter would take off the skin from a Swine's back, and therewithal cover his hook, whereby he alured 
Herodotus.  and enticed the Serpent into the midst of the River, and there making it fast, he went afterward to the next watering place, and there holding another Hog, did beat and smite him, till he cried ardently, with which voice or cry, the Crocodile being moved, goeth presently to the bait and swalloweth it up, and maketh after the noise: at last, coming to the land, the Hunter with valiant courage and diligence, casteth mud and dirt into his eyes, and so blindeth him that he may oppress and kill him with ease.  
Leo Afric. relateth also this means or way to take Crocodiles: There be many Trees planted upon the banks of Nilus, unto one of these there is a long and strong rope tied, and at the end of the same there is fastened a hook of a cubit long, and a finger in quantity: unto this hook for a bait is tied a Ram or a Goat, which being set close to the River, and tormented with the hook upon which it is fastened, cryeth out amain, by hearing of whose voice, the hunger-greedy Crocodile is raised out of his den, and invited as he thinketh to a rich prey, so he cometh (although itself of a treacherous nature, yet suspecteth not any other) and swalloweth the bait, in which he findeth a hook not to be digested. Then away he striveth to go, but the strength of the rope stayeth his journey, for as fast as the bait was to the rope and hook, so fast is he also ensnared and tied unto it, which while he waveth and straineth to unloose and break, he wearyeth himself in vain. And to the intent that all his strength may be spent against the tree and the rope, the Hunters are at one end thereof, and cause it to be cast to and fro, pulling it in, and now letting it go again, now terrifying the Beast with one noise and fear, and anon with another, so long as they perceive in him any spirit of moving or resistance: so being quieted, to him they come, and with clubs, spears, beetles, staves, and such manner of instruments, pierce through the most tenderest parts of his body and so destroy him.  
Peter Martyr hath also other means of taking Crocodiles. Their nature is, that when they go to the land to forage and seek after a prey, they cannot return back again but by the same footsteps of their own which they left imprinted in the sand: whereupon, when the Country people perceive these footsteps, instantly with all the hast they can make, they come with spades and mattocks and make a great ditch, and with boughs cover the same, so as the Serpent may not espy it, and upon the boughs they also again lay sand to avoid all occasion of deceit or suspicion of fraud at his return: then when all things are thus prepared, they hunt the Crocodile by the foot until they find him, then with noises of bells, pans, kettles, and such like things, they terrify and make him return as fast as fear can make him run towards the waters again, and they follow him as near as they can, until he falleth into the ditch, where they come all about him, and kill him with such instruments or weapons as they have prepared for him, and so being slain, they carry him to the great City Cair, where for their reward they receive ten pieces of gold, which amounteth to the value of ten nobles of our English coin.  
There have been some brought into that City alive, as P. Martyr affirmeth, whereof one was as much as two Oxen and two Camels could bear and draw, and at the same time there was one taken by this devise before expressed, which had entered into a Village in Saetum near Nilus, and swallowed up alive three young Infants sleeping in one Cradle, the said Infants scarcely dead were taken again out of his belly, and soon after when no more tokens of life appeared, they were all three buried in a better and more proper grave of the earth. Then also there was another slain, and out of his belly was taken a whole Ram not digested, nor any part of him consumed, and the hand of a woman which was bitten or torn off from her body above the wrist, for there was upon the same a Bracelet of Brass.  
We do read that Crocodiles have been taken and brought alive to Rome. The first that ever 
Pliny. Capitolinus. Lampridius.  brought them thither, was Marcus Scaurus, who in the games of his aedility, brought five forth and showed them to the people in a great pond of water, (which he had provided only for that time) and afterward Heliogabalus and Antoninus Pius. The Indians have a kind of Crocodile in Ganges, which hath a horn growing out of his nose like a Rhinocerot: unto this Beast they cast condemned men to be devoured, for in all their executions, they want not the help of men, seeing they are provided of Beasts to do the office of Hangmen.  
Aurelius Festivus writeth, that Firmus a Tyrant of Egypt, being condemned to Nilus to be devoured by Crocodiles, beforehand bought a great quantity of the fat of Crocodiles, and so stripping himself stark naked, laid the same over his body, so he went among the Crocodiles and escaped death: for this savage Beast being deceived with the savour of its own nature, spared the man that had but so cunningly carried it. And this is a wonderful work of Almighty GOD, that so ordereth 
Vadianus.  his actions in the nature of this Beast, that he beguileth the cruel nature of the living, by the taste and savour of the dead: howbeit some think that the water Crocodile is daunted with the savour of the fat from the land Crocodile, and the land Crocodile by the water again.  
And some again say, that all venomous Beasts run away from the savour of the fat thereof; and 
Aetius.  therefore no marvel if it also be afraid, being venomous as well as any other. Wherefore the saying of Firmus was not to be attributed to any indulgence of the Crocodile toward their own kind, but rather to a deadly antipathy reflecting themselves upon themselves, though not in shape and figure as the Cockatrice, yet in sense, savour, and rankness of their pestiferous humour.  
The use of Crocodiles taken, is for their skin, flesh, cawl and medicine arising out of it. Their 
P. Martyr.  skin as it is exceeding hard upon their backs while they are alive, so is it also when they are dead, for with that the common people make them better armour than coats of Mail, against Darts, Spear, or Shield, as is well known in all Egypt at this day. For the flesh of Crocodiles, it is also eaten among those people that do not worship it: as namely the people about Elephantina Apollinopolis. Notwithstanding by the Law of God, Levit. 11. it is accounted an unclean Beast, yet the taste thereof 
Herodotus.  being found pleasant, and the relish good, without respect of GOD or health, the common people make use thereof.  
The medicines arising out of it are also many. The first place belongeth to the cawl, which hath more benefits or virtues in it then can be expressed. The blood of a Crocodile is held profitable for many things, and among other it is thought to cure the bitings of any Serpent. Also by anointing 
Dioscorides.  the eyes, it cureth both the dregs or spots of blood in them, and also restoreth soundness and clearness to the sight, taking away all dulness or deadness from the eyes. And it is said, that if a man 
Pliny.  take the liquor which cometh from a piece of a Crocodile fried, and anoint there withal his wound or harmed part, that then he shall be presently rid of all pain and torment. The skin both of the 
Arnoldus.  land and water Crocodile dried into powder, and the same powder with Vinegar or Oil, laid upon a part or member of the body, to be seared, cut off, or lanced, taketh away all sense and feeling of pain from the instrument in the action.  
All the Egyptians do with the fat or suet of a Crocodile anoint all them that be sick of Feavers● for it hath the same operation which the fat of a Sea-dog or Dogfish hath, and if those parts o, men and beasts which are hurt or wounded with Crocodiles teeth, be anointed with this fat, it also cureth them. Being concocted with water and Vinegar, and so rolled up and down in the mouth, 
Aetius. Rhazes.  it cureth the toothache: and also it is outwardly applied against the biting of Flies, Spiders, Worms, and such like, for this cause, as also because it is thought to cure Wens, bunches in the flesh, and old wounds. It is sold dear, and held precious in Alcair. Scaliger writeth, that it cureth the Gangrene. The canine teeth which are hollow, filled with Frankincense, and tied to a man or woman which hath the Toothache, cureth them, if the party know not of the carrying them about: And so they write, that if the little stones which are in their belly be taken forth and so used, they work the same effect against Fevers. The dung is profitable against the falling off of the hair, and many such other things.  
The biting of a Crocodile is very sharp, deep, and deadly, so that wheresoever he layeth his teeth, 
Aetius.  seldom or never followeth any cure. But yet the counsel of Physicians is, that so soon as the patient is wounded, he must be brought into a close chamber where are no windows, and there be kept without change of air, or admission of light, for the poison of the Crocodile worketh by cold air and light; and therefore by the want of both is to be cured. But for remedy (if any be) they 
Arnoldus.  prescribe the same which is given for the cure of the biting of a mad Dog, or (as Avicen) the biting of a Dog not mad. But most proper is the dung of a man, the Fish Garum and Mysy pounded together, and so applied, or else the broth of salt sod flesh, and such other things as are vulgarly known to every Physician: and therefore seeing we live in a country far from the annoyance of this Serpent, I shall not need to blot any paper to express the cure of this poison.  
The Crocodile of Nilus only liveth on land and water, all other are contented with one element: 
Bellonius.  the picture of the Crocodile was wont to be stamped upon coin, and the skin hanged up in many famous Cities of the world, for the admiration of the people, and there is one at this day at Paris in France.   

Of the Arabian or Egyptian LAND CROCODILE.  
 
THe figure of this Crocodile showeth evidently the difference betwixt him and the other of Nilus; and beside it is neither so tall or long as is the other, the which proportioned Beast is only particular to Egypt and Arabia, and some because of his scaly head, legs, articles, and claws, have observed another difference in it from the former: yet in his nature, manner of living and preying upon other cattle, it differeth not from that of the water. The tail of this Crocodile is very sharp, and standeth up like the edges of wedges in bunches above the ground, wherewithal when he hath mounted himself up upon the back of a Beast, he beateth and striketh the beast most cruelly, to make him go with his Rider to the place of his most fit execution, free from all rescue of his Herdsman or Pastor, or annoyance of passengers, where in most cruel and savage manner he teareth the limbs and parts one from another till he be devoured. The Apothecaries of Italy have this Beast in their shops to be seen, and they call it Caudiverbera, that is, a Tail-bearer, for the reason aforesaid. And thus there being nothing in this Beast's nature different from the former, besides his figure, and that which I have already expressed, I will not trouble the Reader with any more Narration about it.   

Of the LAND CROCODILE of Bresilia.  
 
THe figure and proportion of this Serpent was altogether unknown in this part of the world, till of late our discoverers and Navigators brought one of them out of Bresilia. The length of it is about a fathom, and the breadth as much as ten fingers broad: the forelegs have ten claws, five upon a foot, the hinder-legs eight, and both before and behind they are of equal length. The tail exceeding long, far exceeding the quantity and proportion of his body, being marked all over with certain white and yellowish spots. The skin all covered with an equal, smooth and fine coloured scale, which in the midst of the belly are white, and greater than in other parts. It can abide no water, for a little poured into the mouth killed it, and after it had been two or three days dead, being brought to the fire, it moved and stirred again faintly, even as things do that lie a dying. It is not venomous nor hurtful to eat; and therefore is digged out of his cave by any body safely without danger.   

Of the CROCODILE of the Earth called Scincus, a Scink.  
THere have been some that have reckoned Scinks and Lizards among Worms, but as the Greek words Expeix, and Scolex, differ in most apparent dialect, and signification, and therefore it is an opinion not worth the confuting, for there are no Worms of this quantity. But for the better explication of the nature of this Beast, because some have taken it for one kind, and some for another: some for a Crocodile, and others for a Beast like a Crocodile; we are to know that there are three kinds of Crocodiles: the first is a water Beast or Serpent, and vulgarly termed a Crocodile, the second is a Scink or a Crocodile of the earth, which is in all parts like that of the water, except in his colour and thickness of his skin: the third kind of Crocodile is unknown to us at this day, yet Pliny and others make mention of it, and describe it to be a beast having his scales like a Gorgon, growing or turning to his head from the tail, and not as others do, from the head to the tail.  
The Grecians call this Beast Skigkot, and some unlearned Apothecaries Stincus, and Myrepsus Sigk. It is also called Kikaeros, and the Hebrew, Koach, doth more properly signify this Beast, than any other Crocodile or Chamaeleon, or Lizard. Some of the Hebriws do expound Zab for a Scink; and from thence the Chaldees and the Arabians have their Deo and Aldab, turning Z into D: So, we read Guaril and Adhaya, for a Scink or Crocodile of the earth: Alarbian is also for the same Serpent among the Arabians, Balecola, and Ball●●ar● Sehanchur, and Asehanchur, and Askincor, and Scerantum, and Nudalep, and Nudalepi, are all of them Synonymaes, or rather corrupted words for this Crocodile of the earth. But there are at this day certain Ps 〈…〉 scink: set out to be seen and sold by Apothecaries, that are nothing else but a kind of water Lizard: but the true difference is betwixt them, that these water Lizards are venomous but this is not, and neither living in the Northern parts of the world, nor yet in the water: and so much shall suffice for the name and first entrance into this Serpent's History.  
They are brought out of the Eastern Countries or out of Egypt: yet the Monks of Mesuen affirm, that they had seen Scinks or Crocodiles of the earth about Rome. Sylvaticus and Platearius in Apulia. But howsoever their affections may lead them to conjecture of this Serpent, I rather believe that it is an African beast, and seldom found in Asia or Europe. They love the banks of Nilus, although they dare not enter the water, and for this cause some have thought (but untruly) that when the Crocodile layeth her eggs in the water, the young is there also engendered and hatched, and is a Crocodile of the water, but if they lay their eggs on the dry land, from thence cometh the Scink or Crocodile of the earth. This folly is evidently refuted, because that they never say eggs in the but all upon the dry land. They are found (as I have said before) in Egypt, and also in afric, and among the Lydians of Mauritania, otherwise called Lodya, or rather Lybia, among the Pastoral or Ploughmen Africans; among the Arabians, and near the Red-sea, for all those at this day sold at Venice, are brought from those parts. The greatest in the world are in India, (as Cardan teacheth) who are in all things like Lizards, saving in their excrements, which smell or savour more strongly, and generally the difference of their quantity ariseth from the country which they inhabit, for in the hotter and moister country they are greater, in the hotter dryer Region they are smaller, and generally they exceed not two or three cubits in length, with an answerable proportionable body, which is thus described.  
There be certain cross lines which come along the back one by one, somewhat white, and of a dusky colour, and those that be dusky have also in them some white spots. The upper part of the neck is very dusky, the head and the tail are more white, the feet and all the nether part of the breast and belly are white, with appearance upon them of some scales, or rather the skin figured in the proportion of scales: upon either feet they have five distinct fingers or claws, the length of their legs is a thumb and a half: that is, three inches, the tail two fingers long, the body six, so that the whole length from the head to the tip of the tail, (which is first thick, and then very small at the end) is about eight fingers. When they have taken them they bowel them, and fill their bodies with Sugar, and Silk of Wool, and so they sell them for a reasonable price. That which I have written of their length of eight fingers, is not so to be understood, as though they never exceeded or came short of that proportion: for sometimes they are brought into these parts of the World twenty or four and twenty fingers long, sometimes again not above five or six fingers long.  
When they lay their Eggs, they commit them to the earth, even as the Crocodiles of the water 
Aristotle.  do. They live upon the most odoriferous flowers, and therefore is his flesh so sweet, and his dung or excrements odoriferous. They are enemies to Bees, and live much about Hives, insomuch as some have thought they did lay their Eggs in Hives, and there hatch their young ones: But the occasion of this error was, that they saw young ones brought by their parents into some Hive, to feed upon the labouring Bee. For the compass of their desire they make meal of any tree, which they have ground in the Mill of their own mouths, and that they mix with black Hellebore juice, or with the liquor of Mallows, this meal so tempered they lay before the Hives, whereof assoon as the Bees taste, they die, and then cometh the Crocodile with her young ones, and lick them up; and beside Bees, I do not read they are hurtful to any. The Indians have a little Beast about the quantity of a little Dog, which they call Phattage, very like to a Scink or Crocodile of the earth, having sharp 
Aelianus.  scales, as cutting as a saw.  
There is some hurt by this beast unto men, for which cause I may justly reckon it among the venomous, 
Rhazes.  for if it chance to bite any man, if the wounded man falleth into a Fever before he make water, he dyeth for it, but if he first make water, the beast dyeth and the man escapeth.  
It is thought that it containeth a kind of natural magic, witchcraft, or sorcery; and therefore they say it hath a stupifying power, changing the mind from love to hatred, and from hatred to love again. The powder of this Serpent drunk in Wine, if it stir venereous lust, it hurteth the nerves and sinews. There be certain magical devises raised out of this Serpent which are not worth the writing, as not having in them any dram of wit, learning, or truth; and therefore I will not trouble the Reader with them, but follow on the conclusion of this Crocodiles story in the Narration of the medicinal virtues, which are far moe and more operative than those in the former Crocodile, for I think Almighty GOD blesseth meekness and innocency with excess of grace in men and beasts, as may be seen in these two kinds of Crocodiles, the dung and excrement of the one, being more worth than the body of the other, through harmless innocency.  
The body of this Serpent to be dried, after it hath lain long in Salt, and to be preserved in Nosewort, as Ruellius and Marcellus write: (but truth is, there is no need of Salt where Nosewort is applied, because the Acrimony of this herb doth easily dry up the moisture of this beast, keeping Worms from breeding in it.) With the powder thus prepared, venereous men stir up their lusts. Mithridate is called Diascncu, because it is compounded of the Scink or Crocodile of the earth, and it containeth in it a most noble Antidote against all poisons. Galen had an Antidote against Scorpions, which among other things containeth in it the flesh of a Crocodile of the earth, wherewithal he cured all them that had been stung with Scorpions in Lybia. It is also good against the bitings of mad beasts, and pleurisies; against poisoned Honey, or the crudity and loathing that cometh in the stomach by eating of sound Honey: It is profitable against empoisoned Arrows or Darts, being taken immediately before or after the wound, as Apelles hath observed.  
Screpio did make a medicine compounded of the dung of this Crocodile, and applied the same against the Falling-sickness. Of the body of this Scink, except the head and feet being sod or roasted, and eaten by them that have the Sc 〈…〉, and old cough (especially children,) or the pain of the loins, giveth them much ease. They are also mixed with medicines against the pain of the feet, as Galen did for Amarantus the Grammarian. They are also good in medicine against the coldness of the sinews. This beast is very hot, and therefore increaseth the seed of man, and provoketh lust; and for this purpose the greatest and fattest, and such a one as is taken in the Spring time, when they burn in lust for copulation, is preferred. But this is not to be meant of the fleshy parts, but only of those parts that are about the reins, if a man drink thereof the weight of a groat in Wine afterwards, for the alaying of the heat thereof, the Physicians do prescribe a decoction of Lentiles with Honey, and the seed of Lettuce drunk in Water. The snout of this Crocodile with the feet drunk in white Wine, hath the same operation: but we have showed already, that these parts are to be cut off and thrown away, because if there be any venom in the beast it lieth in them.  
A perfume being made of the body and entrails of this Crocodile under the womb of a woman labouring with child, is thought to yield much help, for her safe, speedy, and easy travail, or flocks of Wool perfumed therewith, and laid to her belly. But it is the part of good Physicians to be wary in giving of medicines for stirring up of lust in any, except in married persons, and then also when they are young, to procure a lawful issue and posterity into the world 〈◊〉 otherwise they shall both decay the body, for all violent helps of carnal copulation, do in the end prove detriments to nature, if they continue any time, and also they are hurtful to the Soul, when not only the unnatural desire of lust, but also the intemperate pleasure of sin is increased thereby; and that is a miserable cure, which killeth the Soul to help one part of the body. Besides all kinds of medicines for this purpose, (amongst which this Crocodile is the chief) have their peculiar venom, and when they are ministered, either they have no effect at all through age or overmuch impotency, or else they work too violently, which is most dangerous, or some one hurt or other followeth the poison: and so I will leave the prosecution of this part.  
The dust of the skin of this Crocodile being anointed with Vinegar or Oil upon any part or member which is to be cut off, taketh away the sense of pain in the time of execution. The blood is good for the eyes, and taketh away the filthy skin of the body, with the spots and burls in the face, restoring the first, true, native, and lively colour. The fat taketh away the pain in the reins, and causeth a distillation of the seed of man, yet this fat touching the hair of a man, maketh it to fall off; and a man anointed herewith, is safe from the annoyance of Crocodiles, although they play with him. It also cureth the bitings of Crocodiles; the instillation of this Crocodile, folded up in the Wool of a black Sheep of the first birth, and wherein is no other colour, hath power to drive a quartane Ague. And Rhasis saith, that it being hung over the head of a woman in travail keepeth her from delivery. In the gall of this Serpent there is a power against the falling off of the hair, especially if the medicine be made of the roots of Beets to neese withal; and besides, the eyes being anointed therewith, and with Honey, there is nothing more profitable against suffusions. The stones and reins have power to provoke generation; and Aetius prescribeth an Antidote to be made of the tail of this beast, against the Gout.  
Great is the virtue of the dung or excrement of this Serpent, if the same could be easily found, but while it is sought for, it loseth the virtue. It is called Crocodillia, and is profitable to give a good colour to women's faces, that is the best which is whitest, short, and not heavy, feeling like leaven betwixt the fingers, that is, smelling somewhat sharp like leaven.  
It is adulterated with meal, chalk, white-earth, or painting but is is discerned by the heaviness. The reason of the virtue of this is, because it feedeth upon the sweetest and best smelling herbs, whereby it cometh to pass, that it doth not only smell fragrantly, but also contain in it many excellent virtues. First therefore it is good for the comeliness of the face, to give colour to it, according to the saying of Horace: Colorque ster●●re fucatus Crocodili: A colour in-grained with the dang of a Crocodile: and for this cause also is the verse of Ovid, Nigrior ad Phati● confuge piscis opem: That, is, The black Woman goeth to crave help of the Fish Pharius, to become more beautiful; for by the fish Pharius is understood a Crocodile. As some think, eight grains of this dung, or rather the weight of eight groats, with half so much Mustardseed and Vinegar, cureth the falling off of the hair. Arnoldus doth prescribe a composition of the dung and Cantharideses, for the regenerating and bringing again of hair that is decayed. If a perfume hereof he made and infused by a Tunnel into the holes of Serpents, it will drive them away, by reason of the sharp and leavenish savour thereof.  
Tralianus maketh a medicine thereof for an Eyesalve against the whiteness and bloud-eyes. It is good also against dimness and suffusions, being anointed with the juice of Leeks: and to conclude, it is drunk in sweet Wine and Vinegar, against the Falling-sickness, and also being applied unto women, stirreth up their monthly courses. And thus much shall suffice for the story of the Crocodile.   

Of the DART.  
AMong the divers kinds of Serpents, there is one of special note, which the Grecians call Acontia. The Latins, Jaculares, or Jaculi, or Sagitta, a Dart or Arrow. The Grecians at this day Saetta. The Turks, Orchilanne: In Calabria and Sicilia, Saettone, and of the Germans, Ein schossz oder angelsch lang. The reason of this name is taken from his swift leaping upon a man to wound and kill him; and therefore the Poets say, Jaculique volucres, speaking of these kinds of Serpents. Albertus and Avicen also calleth them Cafezati, and Cafezaci, Altararat, Acoran, and Altinanti.  
The manner of this Serpent is to get up into trees or hedges, and from thence to fly like an Arrow upon the upper parts of men, and so to sting, by't, and kill them: and of this kind it is thought that was, which came upon the hand of the Apostle Paul, whereof the Poet writeth;  
Ecceprocul saevus sterilis derobore trunci  
Torsit, & immisit (Jaculum vocat Africa) Serpens:  
Perque caput Pauli transactaque tempora fugit.  
Nil ibi virus agit: rapuit cum vulnere fatum,  
Deprensum est, quae funda rotat, quam lenta volarent,  
quam segnis Scythicae strideret arundinis aer.  
In English thus;  
Lo● from afar, a cruel Serpent from an Oak  
Came flying like a Dart, in Africa the same  
A Dart is cold, the head and temples struck  
Of Paul, by winding spires to work his bane:  
But nothing could the poison there avail,  
For with the wound he put away his death  
Faster than swift est fly, or turning ball,  
Or Scythian reed removed with windy breath.  
This kind of Serpent is for the most part in Lybia, in Rhodes, in Lemnus, in Italy, Calabria, and Sicilia, and in many of the Northern Countries, and also in Germany, whereof Gesner telleth this story 
Marcellinus. Bellonius. Olaus Mag.  following. There is near the Coasts of Zurick a River called Glat, and a Village or Town upon that River Glatfelden. Near this River, as a poor man was gathering wood, there was a Serpent of some three or four foot long, which from a tree endeavoured to leap upon the poor man, by gathering his body together, (as it were into four spires or risings like half hoops) the man seeing it, left his sack and ran away: nevertheless, the Serpent leapt after him at the least sixteen or seventeen foot, but yet for that time he last turned about him, and not seeing the Serpent to follow him, gathered courage and comfort, and would come back again for his sack that he had left behind him. The crafty Serpent expecting so much, had set himself again in another tree, and privily lay till the man came for his sack, and then ere he was aware came flying at him as he did before, and presently wound about his left arm; all his body except his tail hung down, and his neck which he held up hissing in the man's face: the man having no sleeve on his arm except his shirt, yet did the Serpent so press the skin and flesh, that the circles of his winding spires and prints of his body appeared therein after he was taken off, yet did he not bite the man, for the poor Country fellow did presently with his other hand take him by head and cast him away, notwithstanding he had so folded himself about his arm: shortly after that arm began to grow mattery, and all the flesh to the bone consumed, yet was all the rotten putrified envenomed flesh and substance, by the skill of a worthy learned Physician taken away, and as good flesh brought in the room thereof as ever was before; yet was the man every year prescribed to let that arm bleed, and then issued forth black thick blood: some of the wounds or rather scars, of the poison outwardly remaining.  
In the Northern parts they leap ten foot at a time, first gathering themselves into the similitudes 
Olaus Mag.  of Bows or half hoops, and then fight with those that they would devour, making many times a noise among the herbs or flowers, which are parched or withered by the Sun; and therefore by the bounty of GOD in nature, their own noise bewrayeth them to their suspicious adversaries, and so many times are avoided in safety. Like unto these are certain in Hungary, (as Johannes Vitus reported unto Gesner,) whose bodies of an equal crassitude or thickness, so as they appear without tails, being for that purpose called Decurtati, Curtails, these in the same manner do leap upon men as these Darters do, but they are very short, seldom exceeding the length of two hands breadth.  
There is some difference, among Authors about the nature of this Serpent: for Aelianus confoundeth it with the Snake of the Earth, called Chersydrus, and saith it liveth sometime in the water, and sometime on the land, lying in wait to destroy all living creatures. And (he saith) it useth this fraud, it ever lieth hid in secret near the highways, and many times climbeth up into trees where it roundeth itself round into a circle, and hideth his head within the folds of his own body, so soon as ever it espieth a Passenger, either a Man or Beast, it leapeth upon him as swift as a Dart flieth. For it is able to leap twenty cubit's space, and so lighting upon the Man or Beast, sticketh fast unto it without falling off of his own accord, until they fall down dead.  
But herein Aelianus seemeth to be deceived, because he maketh but one Serpent of twain: namely, this Dart and the Land-snake, which are most apparently different in nature, kind, and quality.  
Aetius also confoundeth this Serpent with the Millet-serpent, called Cenchrites, and saith it is of the quantity of two cubits, great on the head, and the forepart smaller at the tail, being of a greenish colour. And he saith further, that at such time as the Millet-seed groweth and flourisheth, this Serpent is most strong and hurtful, and so with the residue he agreeth with Aelianus, but herein he is also deceived, writing by hear-say as himself confesseth, and therefore it is more safe for us to have recourse to some eyewitness for the description of this Serpent, then to stand upon the opinions of them which write by the relation of others.  
Bellonius faith, that he saw one of these in Rhodes, being full of small round black spots, not greater than the seeds of Lentiles, every one having a round circle about him like an eye, after such a fashion as is to be seen in the little Fish called the Torpedo. In length it exceedeth not three palms, and in bigness no greater than the little finger. It was of an Ash-colour, coming near to the whiteness of milk, but under the belly it was altogether white: upon the back it had scales, but upon the belly a thin skin, as in all other Serpents.  
The upper part of the back was somewhat black, having two black lines in the middle, which begin at the head, and so are drawn along the whole body to the tail. As for the Cafezatis, and Alteratati or Altinatyri, those are red Serpents, (as Avicen saith) which are but small in quantity, yet as deep and deadly in poison as in any other, for they hurt in the same manner that these Darts do. Some of them do so wound with their poison, as the afflicted person dyeth incontinent without sense or pain: Some again die by languishing pain after many hopes of recovery, losing life. Among all the people of the World, the Sabeans are most annoyed with this kind of red Serpents; for they have many odoriferous and sweet smelling Woods, in the which these Serpents do abound, but such is their rage and hatred against men, that they leap upon them and wound them deadly, whensoever they come within their compass. And surely if it be lawful to conjecture what kind of Serpents those were, which in the Scripture are called fiery Serpents, and did sting the Israelites to death in the Wilderness, until the Brazen Serpent was erected for their cure; among all the Serpents in the world, that kind of pain and death can be ascribed to none more properly then to these Cafezatis, or Red-dart-serpents.  
For first the Wilderness which was the place wherein they annoyed the people, doth very well agree to their habitation. Secondly, those fiery Serpents are so called by figure, not that they were fiery, but as all Writers do agree, either because they were red like fire; or else because the pain which they inflicted, did burn like fire, or rather for both these causes together which are jointly and severally found in these red Serpents; and therefore I will conclude for my opinion, that these Serpents (as the highest poison in nature) were sent by GOD to afflict the sinning Israelites, whose poison was uncurable, except by Divine miracle.  
M●●thi●lus also telleth a story of a Shepherd which was slain in Italy by one of these, as he was sleeping in the heat of the day under the shadow of a tree, his fellow Shepherds being not far off looking to their flocks, suddenly there came one of these Dart-serpents out of the tree, and wounded him upon his left pap, at the biting whereof the man awaked and cried out, and so died incontinently: his fellow Shepherds hearing this noise, came unto him to see what he ailed, and found him dead, with a Serpent upon his breast; now knowing what kind of Serpent this was, they forsook their flocks and ran away for fear.  
The cure of this Serpents biting, if there be any at all, is the same which cureth the Vipers, as Aetius and Avicen writeth, and therefore I will not relate it in this place. The gall of this Beast mixed with the Scythian Stone, yieldeth a very good Eyesalve. The which gall lieth betwixt the back and the liver: And thus much shall suffice for this Serpent.   

Of the DIPSAS.  
THis Dipsas hath many names from many occasions: First Dipsas in Greek signifieth thirst, as Sitis doth in Latin, and thereof also it is called Situla, because whosoever is wounded by this Serpent dyeth. It is also called by some Prester; and by some Causon, because it setteth the whole body on fire: but we shall show afterwards, that the Prester is a different Serpent from this. It is called likewise Melanurus, because of his black tail, and Ammoatis, because it lieth in the sand, and there hurteth a man. It is not therefore unfitly defined by Avicen, to be Vipera sitim faciens, that is, A Viper causing thirst, and therefore Ovid sporting at an old drunken woman named Lena, calleth her Dipsas in these verses;  
Est quaedam nomine Dipsas anus,  
Ex re noniex habet, nigri non illa parentem  
Memnonis in roseis sobria vidit equis.  
In English thus;  
There is a woman old, which Dipsas may be height,  
And not without some cause, thirsty she ever is,  
For never Memnon's sire, all black and seldom bright,  
Did she in water sweet behold in soberness.  
They live for the most part near the waters, and in salt marishy places: whereupon Lucan said:  
— Stant in margin siccae  
Aspides, & mediis sitiebant Dipsades undis.  
That is to say;  
Upon pits brink dry Asps there stood,  
And Dipsads thirst in midst of water flo●d.  
It is called Torrida Dipsat, and Arida Dipsas, because of the perpetual thirst, and therefore the Egyptians when they will signify thirst, do picture a Dipsas: whereupon Lucianus relateth this story, there is (saith he) a statue or monument upon a Grave, right over against the great Syrteses betwixt Sillya and Egypt, with this Epigram:  
Talia passus erat quoque Tantalus Aethiope ortus,  
Qui nullo potuit fonte levare sitim.  
Tale nec è Danao natas implere puellas  
Assiduis undis vas potuisse reor.  
That is to say;  
Such Tantalus endured in Aethiope bred,  
Which never could by water quench his thirst,  
Nor could the Grecian Maids with water sped,  
That with daily pourings till the vessel cursed.  
The statue was the picture of a man like unto Tantalus, standing in the midst of a water ready to drink, by drawing in of the water, about whose foot was folded a Dipsas: close by stood certain women bringing water, and pouring it into him to make it run into his mouth; besides, there were certain Eggs as it were of Ostriches lay pictured beside them, such as the Garamants in Lybia seek after. For it is reported by Lucianus, that the people of that Country do earnestly seek after the Ostriches Eggs upon the sands, not only to eat the meat that is in them, but also to make sundry vessels or instruments of the shell, and among other things they make Caps of them. Near unto these Eggs do these treacherous Serpents lie in wait, and so while the poor Country man cometh to seek for meat, suddenly he leapeth upon him, and giveth him a mortal wound.  
Alciatus hath an Emblem, which he seemeth to have translated out of Greek from Antipater Sidonius, of a Falconer, which while he was looking up after Birds for meat for his Hawk, suddenly a Dipsas came behind him and stung him to death. The title of his Emblem is, Qui alta contemplatur cadere, he that looketh high may fall, and the Emblem itself is this that followeth:  
Dum turdos visco, pedica dum fallit alaudas,  
Et jacta altivolam figit arundo gruem,  
Dipsada non prudens auceps pede perculit, ultrix  
Illa mali, emissum virus ab ore jacit.  
Sic obit, extento qui sidera respicit arcu,  
Securus fati quod jacet ante pedes.  
Which may be thus Englished;  
Whiles Thrush with line, and Lark deceived with net,  
And Crane high flying pierced with force of reed,  
By Falconer was: behold a Dipsas on the foot did set,  
As if it would revenge his bloody foul misdeed,  
For poison out of mouth it cast, and bit his 〈◊〉,  
Whereof he died, like Birds by him deceived,  
Whiles bending bow aloft unto the stars did look,  
Saw not his fate below, which him of life bereft.  
This Dipsas is inferior in quantity unto a Viper, but yet killeth by poison, much more speedily, according to these verses;  
Exiguae similis spectatur Dipsas echidnae,  
Sed festina magis mors ictus occupat aegros.  
Parva & lurida cui circa ultima cauda nigrescit.  
That is to say;  
This Dipsas like unto the Viper small,  
But kills by stroke with greater pain and speed,  
Whose tail at end is soft and black withal,  
That as your death avoid, with careful heed.  
It is but a short Serpent, and so small (as Arnoldus writeth,) it killeth before it be espied, the length of it not past a cubit, the forepart being very thick, except the head which is small, and so backward it groweth smaller and smaller: the tail being exceeding little, the colour of the forepart somewhat white, but set over with black and yellow spots, the tail very black. Galen writeth, that the ancient Marsi which were appointed for hunting Serpents and Vipers about Rome, did tell him that there was no means outwardly to distinguish betwixt the Viper and the Dipsas, except in the place of their abode, for the Dipsas (he saith) keepeth in the salt places; and therefore the nature thereof is more fiery, but the Vipers keep in the drier Countries, wherefore there are not many of the Dipsades in Italy, because of the moistness of that Country, but in Lybia, where there are great store of salt marshes. As we have said already, a man or beast wounded with this Serpent, is afflicted with intolerable thirst, insomuch as it is easier for him to break his belly, then to quench his thirst with drinking, always gaping like a Bull, casteth himself down into the water, and maketh no spare of the cold liquor, but continually sucketh it in till either the belly break, or the poison drive out the life, by overcoming the vital spirits. To conclude, beside all the symptoms which follow the biting of Vipers, which are common to this Serpent, this also followeth them, that the party afflicted can neither make water, vomit, nor sweat, so that they perish by one of these two ways; first either they are burned up by the heat of the poison, if they come not at water to drink, or else if they come by water, they are so unsatiable, that their bellies first swell above measure, and soon break about their privy parts. To conclude, all the affections which follow the thick poison of this Serpent are excellently described by Lucan in these verses following;  
Signiferum juvenem Tyrrheni sanguinis Aulum  
Torta capu● retrò Dipsas calcata momor dit.  
Vix dolor aut sensus dentis fuit: ipsaque leti  
Frons caret invidia: nec quicquam plaga minatur.  
Ecce subit virus tacitum, carpitque medullas  
Ignis edax, calidaque incendit viscera tabe.  
Ebibit humorem circum vitalia fusum  
Pestis, & in sicco linguam torrere palato  
Coepit, def●ssos iret qui sudor in artus  
Non fuit, atque oculos lachrymarum vena resugit.  
Non decus imperii, non moesti jura Catonis  
Ardentem tenuere virum, quin spargere signa  
Auderet, totisque furens exquireret agris,  
Quas poscebat aquas, sitiens in cord venenum.  
Ille vel in Tanaim missus, Rhodanumque Padumque,  
Arderet, Nilumque bibens per rura vagantem:  
Accessit morti Libyae: fatique minorem  
Famam Dipsas habet teriis adjuta perustis.  
Scrutatur venas penitus squallentis arenae:  
Nunc redit ad Syrteses & fluctus accipit ore:  
Aequoreusque placet sed non & sufficit humour.  
Nec sentit fatique genus, mortemque veneni:  
Sed putat esse sitim: ferroque aperire tumentes  
Sustinuit venas, atque os implere cruore. Lucan. lib. 9  
In English thus;  
Tyrrhenian Aulus, the ancient-bearer young,  
Was bit by Dipsas, turning head to heel,  
No pain or sense of's teeth appeared, though poison strong,  
Death doth not frown, the man no harm did feel,  
But lo, she poison takes the marrow, and eating fire  
Burning the bowels ●arm till all consumed,  
Drinking up the humour about the vital spire,  
And in dry palate was the tongue up burned.  
There was no sweat the sinews to refresh,  
And tears fled from the vein that feeds the eyes,  
Than Cato's law, nor Empires honour fresh,  
This fiery youth could hold: but down the streamer flies,  
And like a mad man about the fields he runs,  
Poisons force in heart did waters crave:  
Though unto Tanais, Rhodanus, Padus he comes,  
Or Nilus: yet all too little for his heat to have.  
But dry was death, as though the Dipsas force  
Were not enough, but holp by heat of earth,  
Then doth he search the sands: but no remorse,  
To Syrteses flood he hies, his mouth of them he filleth,  
Salt water pleaseth, but it cannot suffice,  
Nor knew he fate, or this kind venom's death,  
But thought it thirst, and seeing his veins arise  
Them cut, which blood stopped mouth and breath.  
The signs of death following the biting of this Serpent, are extreme drought and inflammation both of the inward and outward parts, so that outwardly the parts are as dry as Parchment, or as a skin set against the fire, which cometh to pass by adustion and commutation of the blood, into the nature of the poison. For this cause many of the ancients have thought it to be incurable; and therefore were ignorant of the proper medicines, practising only common medicines prescribed against Vipers: but this is generally observed, that if once the belly begin to break, there can be no cure but death. First therefore they use scarification, and make ustion in the body, cutting off the member wounded. If it be in the extremity, they lay also plasters unto it, as treacle, liquid Pitch with Oil, Hens cut asunder alive, and so laid to hot, or else the leaves of Purslain beaten in Vinegar, Barley meal, Bramble leaves pounded with Honey, also Plantain, Hyssop, white Garlic, Leeks, Rue and Nettles. Then must the government of their bodies be no less looked unto; first, that they be kept from all sharp and salted meats, then, that they be made continually to drink Oil, to procure vomit, and with their vomits which they cast out of their stomach, to give them glisters; that so the waters may be drawn to their lower parts. Besides, some take medicines out of Fishes, especially such as are salt, and the leaves, bark, or sprigs of Laurel: and to conclude, there is nothing better than treacle compounded of Viper's flesh. And thus much for the Dipsas.   

Of the DOUBLE-HEAD.  
BEcause the Grecians call this Serpent Amphisbaina, and the Latins from thence Amphisbaena, because it goeth both ways, as if it had two heads and no tail: and for this purpose it is never seen to turn his body, as it were turn about his head. When it hath a purpose to avoid that thing which it feareth, or wherewithal it is offended, he doth but only change his course backward as he went forward; so that it is as happy as Lynceus, whom the Poets feign to be very quicksighted, or as those Monsters which are said to have eyes in their backs, or rather like to Janus, which is said to have two faces, one forward, and another backward, and therefore I have called it Double-head, I trust fitly enough to expesse the Greek word, although compounded of two words together, for so is the Greek word also, which the French do express by a like compounded word, Double-marcheur, that is, going two ways. It is likewise called Ankesime, Alchismus, and Amphisilene. And thus much may suffice for the name.  
It is said that this Serpent is found in the Island Lemnus, but among the Germans it is unknown. There is some question whether it may be said to have two heads or no. Galen affirmeth, that it is like a Ship having two foreparts, that is, one behind, and another before. Pliny also subscribeth hereunto, and maketh it a very pestilent Serpent, Geminum habet caput Amphisbana, tanquam parum esset, uno ore fundi venenum, saith he; It hath a double-head, as though one mouth were not enough to utter his poison according to the saying of the Poet:  
Est gravi● in geminum surgitis caput Amphis-benae  
Serpens qui visu necat & sibilo.  
Which may be Englished thus;  
This Serpent Double-head, is grievous to be seen,  
Whose cloven-head doth kill with sight and hissing keen.  
Unto this also Aelianus subscribeth, that it is a true Serpent, and hath two heads, so that whensoever it is to go forward, one of them standeth in the place of the tail, but when it is to go backward, than the head becometh the tail, and the tail the head. So also Mantuan saith it is a double-headed Serpent, and a fearful stinging Asp. And so generally all the Ancients, until Matthiolus and Grevinus time, who first of all began to contrary this opinion, affirming it to be impossible in nature, for one Serpent to have two heads, except it be monstrous, and exceed the common course of nature. Such a one was that Serpent with two heads that Aristotle speaketh of, which doth easily happen to all those creatures which at one birth bring forth many young ones; for so their bodies may be conjoined into one, while their heads stand asunder like twain. And they say that this Serpent doth resemble a Worm of the earth, whose head and tail is hard to be distinguished asunder except you see it going. And they say further, that this Serpent is like to the Scytal, of which we shall speak afterwards, differing from it in nothing except in going backward and forward, and this is all that they can bring against the opinion of the Ancients, whom I will not stand to confute, but leave the Reader to believe one or other: for it shall not bring to me any great disadvantage, except the loss of this new English name, for I have dealt faithfully with the Reader in setting down the opinion of both sides, and if I do fail in a fit name, yet will I not swerve from the best description of his nature.  
The whole proportion of his body is of equal magnitude or greatness, and the two extremities do answer the middle. His eyes are for the most part shut, the colour like earth, not black, but tending to blackness, the skin rough and hard, and set over with divers spots: all which properties, or rather parts are thus described by Nicander.  
Cujus perpetua est caecum caligine lumen,  
Quod latas utrinque genas porrrectaque menta,  
Terreus est illi colour, & densissima pellis  
Plurima quam varii distinctam signa figurant,  
Plus aliis alto Serpentibus aggeretendat.  
In English thus:  
Whose eye is ever void of light, because  
Two cheeks both broad and standing up it hides,  
The colour earth, thick skin, with spots in rows,  
Then other Serpents with greater bulk it glides.  
Solinus Polihistor affirmeth, that they engender and bring eggs forth of the mouth, that is, out of that mouth which is toward the tail, if there be any such. There is no Serpent that doth more boldly adventure to endure the cold then this doth, for it cometh out of his den not only before other Serpents, but also before the Cuckoo sing, or the Grasshopper cometh forth. They are exceeding careful of their eggs, and therefore seldom depart from them until they be hatched, whereby also may be collected their great love to their young ones. And further, by their forward and timely coming out of their holes, Grevinus maketh a good observation, that their temperament or constitution, is more hot than any other Serpent.  
The Grecians have all observed, that this kind of Serpent is hard to be killed, except with a Vine-branch, which they say was demonstrated by Dionysius, who being turned by Juno into madness, one day falling fast asleep, this Serpent leapt upon him and awaked him, whereat he being angry, presently killed it with a Vine-branch. Some have affirmed that a small rod or bat covered with the skin of this Serpent, and so laid beside a man, driveth away all manner of venomous Beasts. A wild Olive-branch or sprig wapped in this skin, doth cure the senseless and benumbed estate of the sinews, and also is good for many things, as Nicander expresseth in these verses:  
Haec ubi jam crevit, caedentes ligna coloni  
Sectamdeglabrant oleastri ex arbore virgam,  
Quale pedum, strictisque prehensi pellibus Anguis  
Infectam obvolvunt, quas certis deinde diebus  
Exarere sinunt, cantantes ante cicadas.  
Vtilis hic baculus frigentibus artubus esse  
Fertur, ubi ex animis digitos torpedo fatigat,  
Tunc quia constrictos, & eorum vincula, nervos  
Calfacit immisso fovet extenditque calore.  
Which may be Englished thus;  
When this is grown, the Peasants cutting wood,  
Do peel a branch taken from Olive-wilde,  
A foot in length, of strained Snakes-skin good,  
Rolling it up herein, till days fulfilled,  
And let it dry before Grasshoppers green:  
Thus made, is good for Sinews cold,  
Or numbed fingers, whose force hath been  
By heat extending what cold band did hold.  
The wounds that come by the biting or stinging of this Serpent, are not great, but very small, and scarcely to be discerned outwardly, yet the accidents that follow, are like to those which ensue the bitings of Vipers, namely, inflammation, and a linger death. The cure thereof must be the same which is applied unto the sting of Vipers. And peculiarly I find not any medicine serving for the cure of this poison alone, except that which Pliny speaketh of, namely Coriander drunk by the patient, or laid to the sore.  
It is reported by Galen and Grevinus, that if a woman with child do chance to go over one of these Double-headed Serpents dead, she shall suffer abortment, and yet that they may keep them in their pockets alive without danger in boxes. The reason of this is given by Grevinus, because of the vapour ascending from the dead Serpent, by a secret antipathy against humane nature, which suffocateth the child in the mother's womb. And thus much for this Serpent.   

Of the DRAGON.  
AMong all the kinds of Serpents, there is none comparable to the Dragon, or that affordeth and yieldeth so much plentiful matter in History for the ample discovery of the nature thereof: and therefore herein I must borrow more time from the residue, than peradventure the Reader would be willing to spare from reading the particular stories of many other. But such is the necessity hereof, that I can omit nothing making to the purpose, either for the nature or mortality of this Serpent, therefore I will strive to make the description pleasant, with variable history, seeing I may not avoid the length hereof, that so the sweetness of the one, (if my pen could so express it) may countervail the tediousness of the other.  
The Hebrews call it Thanin, and Wolphius translateth Oach a Dragon, in his Commentaries upon Nehemiah. The Chaldees call it Darken, and it seemeth that the Greek word Dracon is derived of the Chald●●. We read of Albedisimon, or Ahedysimon, for a kind of Dragon, and also Alhatraf, and Hauden, Haren carn●m, and such other terms, that may be referred to this place. The Grecians at this day call it Drakos; the Germans, Trach Lindtwarm; the French, Vn Dragon; the Italians, Drago, and Dragone. The derivation of the Greek word, beside the conjecture afore expressed, some think to be derived from Derkein, because of their vigilant eyesight, and therefore it is feigned that they had the custody not only of the Golden-fleece, but also of many other treasures. And among other things, Alciatus hath an emblem of their vigilancy standing by an unmarried Virgin.  
Vera haec effigies innuptae est Palladis: ejus  
Hic Draco, qui dominae constitit ante pedes.  
Cur Divae comes hoc animal? custadia rerum  
Huic data, sic lucos s●craque templa colit.  
Innuptas opus est cura asservare puellas  
Pervigili: laqueos undique tendit amor.  
Which may be Englished thus;  
This Dragon great which Lady Pallas stands before,  
Is the true picture of unmarried Maids:  
But why a consort to the Goddess is this? and more  
Than other beasts more meek, who never fades?  
Because the safeguard of all things belong to this, ●et,  
Wherefore his house in Groves and sacred Temples  
Unmarried Maids of guards must never miss,  
Which watchful are to void loves snares and net.  
For this cause the Egyptians did picture Serapis their God with three heads, that is to say, of a Lion in the middle, on the right hand a meek fawning Dog, and on the left hand a ravening Wolf, all which forms are joined together by the winding body of a Dragon, turning his head to the right hand of the God; which three heads are interpreted to signify three times; that is to say, by the Lion the present time; by the Wolf, the time past; and by the fawning Dog, the time to come; all which are guarded by the vigilancy of the Dragon. For this cause also among the fixed Stars of the North, there is one called Draco, a Dragon, all of them ending their course with the Sun and Moon, and they are in this Sphere called by Astronomers the Intersections of the Circles, the superior of these ascending, is called the head of the Dragon, and the inferior descending, is called the tail of the Dragon. And some think that GOD in the 38. of Job, by the word Gneish, meaneth this Sign or Constellation.  
To conclude, the ancient Romans (as Vegetius writeth) carried in all their Bands the Escutchion of a Dragon, to signify their fortitude and vigilancy, which were born up by certain men called for that purpose Draconarii. And therefore when Constantius the Emperor entered into the City of Rome, his soldiers are said to bear up upon the tops of their spears, Dragons gaping with wide mouths, and made fast with golden chains and pearl, the wind whistling in their throats, as if they had been alive, threatening destruction, and their tails hanging loose in the air, were likewise by the wind tossed to and fro, as though they strove to come off from the spears, but when the wind was laid, all their motion was ended, whereupon the Poet saith:  
Mansuescunt varii vento cessante Dracones.  
In English thus;  
When whistling wind in air ceased,  
The Dragons tamed then did rest.  
The tale also of the Golden-fleece, if it be worth any place in this story, deserveth to be inserted here, as it is reported by Diodorus Siculus. When Aetes reigned in Pontus, he received an answer from the Oracle, that he should then die when strangers should come thither with ships and fetch away the Golden-fleece. Upon which occasion he showed himself to be of a cruel nature, for he did not only make Proclamation that he would sacrifice all strangers which came within his Dominions, but did also perform the same, that by the fame and report of such cruelty, he might terrify all other Nations from having access unto that Temple. Not contented herewith, he raised a great strong wall round about the Temple wherein the Fleece was kept, and caused a sure watch or guard to attend the same day and night, of whom the Grecians tell many strange fables. For they say there were Bulls breathing out fire, and a Dragon warding the Temple and defending the Fleece, but the truth is that these watchmen because of their strength were called Bulls, because of their cruelty, were said to breath out fire, and because of their vigilancy, cruelty, strength and terror, to be Dragons.  
Some affirm again, that in the Gardens of Hesperides in Lybia, there were golden Apples, which were kept by a terrible Dragon, which Dragon was afterward slain by Hercules, and the Apples taken away by him, and so brought to Euristeus. Others affirm that Hesperides had certain flocks of sheep, the colour of whose wool was like gold, and they were kept by a valiant shepherd called Draco: but I rather agree with Solinus, who giveth a more true reason of this fable, Ne fam● licentis vulneretur fides, lest (as he saith) faith and truth should receive a disgrace or wound by the lavish report of fame. There was among the Hesperides a certain winding River coming from the Sea, and including within it the compass of that land which is called the Gardens of Hesperides, at one place whereof, the falling of the water broken by a Rock, seemeth to be like the falling down of Snakes, to them that stand a far off, and from hence ariseth all the occasion of the fable aforesaid.  
Indeed there was a statue of Hercules, in the left hand whereof were three Apples, which he was said to have obtained by the conquest of a Dragon, but that conquest of the Dragon did morally signify his own concupiscence, whereby he reigned over three passions, that is to say, over his wrath by patience; over his cupidity by temperance; and over his pleasures by labour and travail: which were three virtues far more precious than three golden Apples. But I will stay my course from prosecuting these moral discourses of the Dragon, and return again to his natural History, from which I have somewhat too long digressed.  
There are divers sorts of Dragons, distinguished partly by their Countries, partly by their quantity and magnitude, and partly by the different form of their external parts. There be Serpents in Arabia called Sirenae, which have wings, being as swift as Horses, running or flying at their own pleasure, and when they wound a man, he dyeth before he feeleth pain. Of these it is thought the Prophet Esay speaketh, chap. 13. vers. 22. Serpens clamabit in Templis voluptariis: and for Serpents the old Translators read Syrenae, and so the English should be, the Siren Dragons should cry in their Temples of pleasure: and the ancient distinction was, Angues aquarum, Serpents terrarum, Dracones Templorum: that is to say, Snakes are of the water, Serpents of the earth, and Dragons of the Temples. And I think it was a just judgement of God, that the ancient Temples of the Heathen Idolaters were annoyed with Dragons, that as the Devil was there worshipped, so there might be appearance of his person in the ugly form and nature of a Dragon. For God himself in holy Scripture, doth compare the Devil unto a Dragon, as Rev. 12. vers. 3. And there appeared another wonder in Heaven, for behold a great red Dragon, having seven heads, and ten horns, and seven crowns upon his head. Vers. 4. And his tail drew the third part of the stars of heaven, and cast them to the earth: and the Dragon stood before the Woman which was ready to be delivered, to devour her child when she had brought it forth. Vers. 5. So she brought forth a man child, which should rule all Nations with a rod of Iron. And her Son was taken up unto God and to his throne. Vers. 6. And the Woman fled into the Wilderness, where she hath a place prepared of God, that they should feed her there 1260 days. Verse 7. And there was a battle in heaven, Michael and his Angels fought against the Dragon, and the Dragon fought and his Angels. Vers. 8. But they prevailed not, neither was their place found any more in heaven. Vers. 9 And the great Dragon that old Serpent called the Devil and Satan, was cast out, which deceiveth all the world, he was even cast unto the earth, and his Angels were cast out with him. Vers. 13. And when the Dragon saw that he was cast unto the earth, he persecuted the Woman which had brought forth a man child: and so forth, as it followeth in the Text. Whereupon Saint Augustine writeth, Diabolus Draco dicitur propter insidias, quia occulte insidiatur: that is, the Devil is called a Dragon because of his treachery, for he doth treacherously set upon men to destroy them.  
It was wont to be said, because Dragons are the greatest Serpents, that except a Serpent eat a Serpent, 
Aelianus.  he shall never be a Dragon: for their opinion was, that they grew so great by devouring others of their kind; and indeed in Aethiopia they grow to be thirty yards long, neither have they any other name for those Dragons but Elephant-killers, and they live very long.  
Onesicritus writeth, that one Aposisares an Indian, did nourish two Serpents Dragons, whereof one was six and forty cubits long, and the other fourscore: and for the more famous verification of the fact, he was a very earnest suitor to Alexander the Great, when he was in India, to come and see them, but the King being afraid, refused.  
The Chroniclers of the affairs of Chius do write, that in a certain Valley near to the foot of the Mountain Pellenaeus, was a Valley full of strait tall trees, wherein was bred a Dragon of wonderful magnitude or greatness, whose only voice or hissing, did terrify all the Inhabitants of Chius, and therefore there was no man that durst come nigh unto him, to consider or to take a perfect view of his quantity, suspecting only his greatness by the loudness of his voice, until at length they knew him better by a singular accident worthy of eternal memory. For it happened on a time that such a violent wind did arise, as did beat together all the Trees in the Wood, by which violent collision the branches fell to be on fire, and so all the Wood was burned suddenly, compassing in the Dragon, whereby he had no means to escape alive, & so the trees fell down upon him and burned him. Afterward, when the fire had made the place bore of wood, the Inhabitants might see the quantity of the Dragon, for they found divers of his bones and his head, which were of such unusual greatness, as did sufficiently confirm them in their former opninion: and thus by divine miracle was this monster consumed, whom never any man durst behold being alive, & the Inhabitants of the Country safely delivered from their just conceived fear.  
It is also reported, that Alexander among many other Beasts which he saw in India, did there find in a certain den a Dragon of seaventy cubits long, which the Indians accounted a sacred Beast, and therefore entreated Alexander to do it no harm. When it uttered the voice with full breath, it terrified his whole Army: they could never see the proportion of his body, but only the head, and by that they guessed the quantity of the whole body, for one of his eyes in their appearance seemed as great as a Macedonian buckler. Maximus Tyrius writeth that in the days of Alexander, there was likewise seen a Dragon in India, as long as five roods of lands are broad, which is incredible. For he likewise saith that the Indians did feed him every day with many several Oxen and Sheep. It may be that it was the same spoken of before, which some ignorant men, and such as were given to set forth fables, amplified beyond measure and credit.  
Whereas Dragons are bred in India and Africa, the greatest of all are in India, for in Aethiopia, Nubia, and H●sp●●ia the Dragons are confined within the length of five cubits and twenty cubits: for in the time of 〈◊〉, there were three brought into Egypt, one was nine cubits long, which with great care was nourished in the Temple of Esculapius, the other two were seven cubits long. About the place where once the Tower of Babel was builded, are Dragons of great quantity, and under the Equinoctial, as Nicepho●us Callistus writeth, there are Serpents as thick as beams, in testimony whereof their skins have been brought to Rome. And therefore it is no marvel, although S. Austin writing upon the 148. Psalms, doth say, Dracones magna quaedam sunt animantia, majora non sunt super terram: Dragons are certain great beasts, and there are none greater upon the earth. Neither is it to be thought incredible, that the soldiers of Attilius Regulus did kill a Dragon which was a hundred and twenty foot long, or that the Dragons in the dens of the Mountain Atlas, should grow so great that they can scarce move the foreparts of their body. I am yet therefore to speak of the Dragons in 
Stu●psius.  the Mountains Emo 〈…〉 or of A●igia, or of Dachinabades, or the Regions of the East, or of that which Augustus showed publicly to the people of Rome, being fifty cubits long; or of those which be in the Alps, which are found in certain Caves of the South-sides of the hills, so that this which hath been said, shall suffice for the quantity and Countries of Dragons. Besides, there are other kinds of Dragons which I must speak of in order: and first of all of the Epidaurian Dragons, which is bred no where but in that Country, being t●me, and of yellow golden colour, wherefore they were dedicated to Aesculapius, of whom Nicander writeth in this manner.  
Nunc viridem & nigrum post dicta venena Draconem  
Aspice, quem patula fago Phoebeia proles  
In gelido Peli nutrivit culmin●, juxta  
Lae●a Pelethuniae quondam de●livia vallis.  
In English thus;  
After these venom's now behold the Dragon black and green,  
Nourished by Apollo's son under a Beech full broad,  
On top of the cold Pelus, as often hath been seen,  
By fertile vale of Pelethan his sliding road.  
There are likewise other kind of ●ame Dragons in Macedonia, where they are so meek, that women feed them, and suffer them to suck their breasts like little children their Infants also play with them, riding upon them and pinching them, as they would do with Dogs, without any harm, and sleeping with them in their beds. But among all Dragons, there was none more famous than the Dragon Python, or Pythias, as the Poets feign, which was bred of the flime of the earth, after the flood of Deucalion, and slain afterwards by Apollo, whereof there lieth this tale; That when Laton● was with child by Jupiter of Apollo and Diana, Juno resisted their birth, but when they were born and laid in the Cradle, she sent the Dragon Python to devour them, Apollo being but a young Infant, did kill the Dragon with a dart. But this tale seemeth too fabulous and incredible, and therefore they have mended the matter with another device; For they say that Python by the commandment of Juno, did persecute Latona throughout all the world, seeking to devour her, so as she had no rest until she came unto her sister Asteria, who received her into Delos, where she was safely delivered of Apollo and Diana. Afterward, when the child was grown up, he slew the Dragon in remembrance and revenge of the wrong done to his mother. But the true cause of this History is delivered by Pausani●s and Macrobius, to be thus; That Apollo killed one Python, a very wicked man in Delphos, and that the Poets in excuse of the fact, did feign him to be a Dragon, as aforesaid. And so I shall not need to say any more of Python, except these verses following out of Ovid about his generation:  
— Sed te quoque maxima Python,  
Tum genuit populisque novis incognite Serpens  
Terror eras: tantum spa●ii de monte tenebas.  
Hunc Deus arcitenens & nunquam talibus armis  
Antè, nisi in damis, caprisque fugacibus usus:  
Mille gravem telis exhaustapene pharetra  
Perdidit effuso per vulnera nigra veneno.  
Neve operis famam posset delere vetustas,  
Instituit sacros celebri c●rtamine ludos  
Pythia perd●mitae Serpentis nomine dictos.  
Caeruleus tali prostratus Apolline Python.  
Which may be Englished thus;  
But yet thou ugly Python wert engendered by her, though  
A terror to the new-made-folk, which never erst had known,  
So foul a Dragon in their life so monstrously fore-grown,  
So great a ground thy poisoned paunch did underneath thee hide,  
The God of shooting, who no where before that present tide  
Those kind of weapons put in ure but at the speckled Deer,  
Or at the Roes so light of foot, a thousand shafts well near  
Did on the hideous Serpent spend, of which there was not one  
But forced forth the venomd-bloud, along his sides to gone:  
So that his quiver almost void, he nailed him to the ground,  
And did him nobly at the last by force of shot confound.  
And lest that time should of this work deface the worthy fame,  
He did ordain in mind thereof a great and solemn game,  
Which of the Serpent that he slew, of Python bore the name.  
Of the Indian Dragons there are also said to be two kinds, one of them fenny, and living in the marshes, which are slow of pace and without combs on their heads like females: the other in the Mountains, which are more sharp and great, and have combs upon their head, their backs being somewhat brown, and all their bodies less scaly than the other. When they come down from the Mountains into the plain to hunt, they are neither afraid of marshes nor violent waters, but thrust themselves greedily into all hazards and dangers: and because they are of longer and stronger bodies than the Dragons of the fens, they beguile them of their meat, and take away from them their prepared booties. Some of them are of a yellowish fiery colour, having also sharp backs like saws; these also have beards, and when they set up their scales they shine like silver. The apples of their eyes are precious stones, and as bright as fire, in which there is affirmed to be much virtue against many diseases, and therefore they bring unto the Hunters and killers of Dragons no small gain, besides the profit of their skin, and their teeth: and they are taken when they descend from the Mountains into the Valleys to hunt the Elephants, so as both of them are killed together by the Hunters.  
Their members are very great, like unto the members of the greatest Swine, but their bodies are leaner, flexibly turning to every side, according to the necessity of motion: Their snouts are very strong, resembling the greatest ravening Fishes; they have beards of a yellow golden colour, being full of bristles: and the Mountain-dragons commonly have more deep eyelids than the Dragons of the Fens. Their aspect is very fierce and grim, and whensoever they move upon the earth, their eyes give a sound from their eyelids, much like unto the tinkling of Brass, and sometimes they boldly venture into the Sea and take Fishes.   

Of the WINGED DRAGON.  
Saint Augustine saith, that Dragons abide in deep Caves and hollow places of the earth, and that sometimes when they perceive moistness in the air, they come out of their holes, & beating the air with their wings, as it were with the strokes of Oars, they forsake the earth and fly aloft: which wings of theirs are of a skinny substance, and very voluble, and spreading themselves wide, according to the quantity and largeness of the Dragon's body, which caused Lucan the Poet in his verses to write in this manner following:  
Vos quoque qui cunctis innoxia numina terris  
Serpitis, aurato nitidi fulgore Dracones,  
Pestiferos ardens facit Africa: ducitis altum  
Aera cum pennis, etc.—  
In English thus;  
You shining Dragons creeping on the earth,  
Which fiery afric holds with skins like gold,  
Yet pestilent by hot infecting breath:  
Mounted with wings in th' air we do behold.  
The Inhabitants of the Kingdom of Georgia, once called Media, do say that in their Valleys there are divers Dragons which have both wings and feet, and that their feet are like unto the feet of Geese. Besides, there are Dragons of sundry colours, for some of them are black, some red, some of an ash-colour, some yellow, and their shape and outward appearance very beautiful, according to the verses of Nicander.  
●or 〈…〉 u apparet species pulchro illius ore,  
Triplice conspicui se produni ordine dentes,  
Magna sub egregia scintillant lumina front,  
Tinctaque felle tegunt imum palearia mentum.  
Which may be Englished thus;  
Their form of presence outwardly appears  
All beautiful, and in their goodly mouth  
Their teeth stand double, all one within another:  
Conspicuous order so doth bewray the truth.  
Under their brows, which are both great and wide,  
Stand twinkling eyes, as bright as any star,  
With red galls tincture are their dewlaps died,  
Their chinor underchap to cover far.  
Gillius, Pierius, and Grevinus, following the authority of this Poet, do affirm that a Dragon is of a black colour, the belly somewhat green, and very beautiful to behold, having a treble row of teeth in their mouths upon every jaw, and with most bright and clear seeing eyes, which caused the Poets to feign in their writings, that these Dragons are the watchful keepers of Treasures. They have also two dewlaps growing under their chin, and hanging down like a beard, which are of a red colour: their bodies are set all over with very sharp scales, and over their eyes stand certain flexible eyelids. When they gape wide with their mouth, and thrust forth their tongue, their teeth seem very much to resemble the teeth of wild Swine: And their necks have many times gross thick hair growing upon them, much like unto the bristles of a wild Boar.  
Their mouth, (especially of the most tameable Dragons) is but little, not much bigger than a pipe, through which they draw in their breath, for they wound not with their mouth, but with their tails only beating with them when they are angry. But the Indian, Aethiopian, and Phrygian Dragons, have very wide mouths, through which they often swallow in whole fowls and beasts. Their tongue is cloven as if it were double, and the Investigators of nature do say, that they have fifteen teeth of a side. The males have combs on their heads, but the females have none, and they are likewise distinguished by their beards.  
They have most excellent senses both of seeing and hearing, and for this cause their name Drakon cometh of Derkein, and this was one cause why Jupiter the Heathens great God, is said to be metamorphosed into a Dragon, whereof their flieth this tale: when he fell in love with Proserpina, he ravished her in the likeness of a Dragon, for he came unto her and covered her with the spires of his body; and for this cause the people of Sabazii did observe in their mysteries or sacrifices the shape of a Dragon rolled up within the compass of his spires: so that as he begot Ceres with child in the likeness of a Bull, he likewise deluded her daughter Proserpina in the likeness of a Dragon; but of these transmutations we shall speak more afterwards, and I think the vanity of these took first ground from the Africans, who believe that the original of Dragons took beginning from the unnatural conjunction of an Eagle and a she Wolf. And so they say that the Wolf growing great by this conception, doth not bring forth as at other times, but her belly breaketh and the Dragon cometh out, who in his beak and wings resembleth the Dragon his father, and in his feet and tail, the Wolf his mother, but in the skin neither of them both: but this kind of fabulous generation is already sufficiently confuted. Their meats are fruits and herbs, or any venomous creature, therefore they live long without food, and when they eat, they are not easily filled. They grow most fat by eating of eggs, in devouring whereof they use this Art, if it be a great Dragon, he swalloweth it up whole, and then rolleth himself, whereby he crusheth the eggs to pieces in his belly, and so nature casteth out the shells, and keepeth in the meat. But if it were a young Dragon, as if it be a Dragon's whelp, he taketh the egg within the spire of his tail, and so crushed it hard, and holdeth it fast, until his scales open the shell like a knife then sucketh he out of the place opened all the meat of the egg. In like sort do the young ones pull off the feathers from the fowls which they eat, and the old ones swallow them whole, casting the feathers out of their bellies again.  
The Dragons of Phrygia when they are hungry, turn themselves towards the West, and gaping wide, with the force of their breath do draw the Birds that fly over their heads into their throats, which some have thought is but a voluntary lapse of the Fowls, to be drawn by the breath of the Dragon, as by a thing they love, but it is more probable, that some vaporous and venomous breath is sent up from the Dragon to them, that poisoneth and infecteth the air about them, whereby their senses are taken from them, and they astonished fall down into his mouth. But if it fortune the Dragons find not food enough to satisfy their hunger, than they hide themselves until the people be returned from the market, or the herdsmen bring home their flocks, and upon a sudden they devour either Men or Beasts, which come first to their mouths: then they go again and hide themselves in their dens and hollow Caves of the earth, for their bodies being exceeding hot, they very seldom come out of the cold earth, except to seek meat and nourishment. And because they live only in the hottest Countries, therefore they commonly make their lodgings near unto the waters, or else in the coldest places among the rocks and stones.  
They greatly preserve their health (as Aristotle affirmeth) by eating of wild Lettuce, for that they make them to vomit, and cast forth of their stomach whatsoever meat offendeth them, and they are most specially offended by eating of Apples, for their bodies are much subject to be filled with wind, and therefore they never eat Apples, but first they eat wild Lettuce. Their sight also (as Plutarch saith) doth many times grow weak and feeble, and therefore they renew and recover the same again by rubbing their eyes against Fennel, or else by eating of it.  
Their age could never yet be certainly known, but it is conjectured that they live lon●▪ and in great health, like to all other Serpents, and therefore they grow so great. They do not only live on the land, as we have said already, but also swim in the water, for many times they take the Sea in Aethiopia, four or five of them together, folding their tails like hurdles, and holding up their heads, so swim they over to seek better food in Arabia.  
We have said already, that when they set upon Elephants, they are taken and killed of men: now the manner how the Indians kill the Mountain Dragons is thus; they take a garment of Scarlet, and picture upon it a charm in golden letters, this they lay upon the mouth of the Dragon's den, for with the red colour and the gold, the eyes of the Dragon are overcome, and he falleth asleep, the Indians in the mean season watching, and muttering secretly words of Incantation; when they perceive he is fast asleep, suddenly they strike off his neck with an Axe, and so take out the balls of his eyes, wherein are lodged those rare and precious stones which contain in them virtues unutterable, as hath been evidently proved by one of them, that was included in the Ring of Gyges. Many times it falleth out, that the Dragon draweth in the Indian both with his Axe and Instruments into his den, and there devoureth him, in the rage whereof, he so beateth the Mountain that it shaketh. When the Dragon is killed, they make use of the skin, eyes, teeth, and flesh; as for the flesh, it is of a vitrial or glassy colour, and the Aethiopians do eat it very greedily, for they say it hath in it a refrigerative power. And there be some which by certain enchanting verses do tame Dragons, and rideth upon their necks, as a man would ride upon a Horse, guiding and governing them with a bridle.  
Now because we have already showed, that some Dragons have wings, lest it should seem uncredible, as the foolish world is apt to believe no more than they see, I have therefore thought good to add in this place, a particular relation of the testimonies of sundry learned men, concerning these winged Serpents or Dragons. First of all Megasthenes writeth, that in India there be certain flying Serpents, 
Aelianus. Scaliger.  which hurt not in the day, but in the night time, and these do render or make a kind of urine, by the touching whereof, all the parts of mortal creatures do rot away. And there is a Mountain which divideth a sunder the Kingdom of Narsinga from Alabaris, wherein be many winged Serpents sitting upon trees, which they say poison men with their breath. There be many pestilent winged 
Aelianus. Herodotus.  Serpents which come out of Arabia every year by troops into Egypt, these are destroyed by a certain black Bird called Ibis, who fighteth with them in the defence of that Country where she liveth, so that there lie great heaps of them many times destroyed upon the earth by these Birds, whose bodies may be there visibly seen to have both wings and legs, and their bones being of great quantity and stature, remain unconsumed for many years after. These kind of Serpents or Dragons, covet to keep about Trees of Frankincense which grow in Arabia, and when they are driven away from thence with the fume or smoke of Stirax, than they fly (as is aforesaid) into Egypt, and this is to be considered, that if it were not for this Stirax, all that Country would be consumed with Dragons.  
Neither have we in Europe only heard of Dragons and never seen them, but also even in our own Country, there have (by the testimony of sundry Writers) divers been discovered and killed. And first 
Brodeus. Scaliger.  of all, there was a Dragon or winged Serpent brought unto Francis the French King, when he lay at Sancton, by a certain Countryman, who had slain the same Serpent himself with a Spade, when it set upon him in the fields to kill him. And this thing was witnessed by many learned and credible men which saw the same: and they thought it was not bred in that Country, but rather driven by the wind thither from some foreign Nation. For France was never known to breed any such Monsters. Among the Pyrenes also, there is a cruel kind of Serpent, not past four foot long, and as thick as a man's arm, out of whose sides grow wings much like unto gristles.  
Gesner also saith, that in the year of our Lord 1543. there came many Serpents both with wings and legs into the parts of Germany near Stiria, who did bite and wound many men incurably. Cardan also describeth certain Serpents with wings, which he saw at Paris, whose dead bodies were in the hands of Gulielmus Musicus, he saith that they had two legs and small wings, so that they could scarce fly, the head was little, and like to the head of a Serpent, their colour bright, and without hair or feathers, the quantity of that which was greatest, did not exceed the bigness of a Coney, and it is said they were brought out of India. Besides, a further confirmation of these Beasts, there 
Crini●us.  have been noted in all ages; for it is written in the Roman Chronicles, the times of their apparition and manifestation.  
When the River of Tiber over-flowed above the banks, than were many Serpents discovered, and many Dragons, as in the time of Mauritius the Emperor, at what time a Dragon came along by the City of Rome, upon the waters in the sight of all men, and so passed to the Sea: after which prodigy, there followed a great mortal pestilence. In the year 1499. the 26. day of May, there came a 
Stumpsius.  Dragon to the City of Lucerne, which came out of the Lake through Rusa, down along the River, many people of all sorts beholding the same.  
There have been also Dragons many times seen in Germany, flying in the air at midday, and signifying great and fearful fires to follow, as it happened near to the City called Niderburge, near to the shore of the Rhine, in a marvellous clear Sunshine day, there came a Dragon three times successively together in one day, and did hang in the air over a Town called Sanctogoarin, shaking his tail over that Town every time: it appeared visibly in the sight of many of the Inhabitants, and afterwards it came to pass, that the said Town was three times burned with fire, to the great harm and undoing of all the people dwelling in the same: for they were not able to make any resistance to quench the fire, with all the might, Art, and power that they could raise. And it was further observed, that about that time there were many Dragons seen washing themselves in a certain Fountain or Well near the Town, and if any of the people did chance to drink of the water of that Well, their bellies did instantly begin to swell, and they died as if they had been poisoned. Whereupon it was publicly decreed, that the said Well should be filled up with stones, to the intent that never any man should afterwards be poisoned with that water; and so a memory thereof was continued, and these things are written by Justinus Goblerus, in an Epistle to Gesner, affirming that he did not write feigned things, but such things as were true, and as he had learned from men of great honesty and credit, whose eyes did see and behold both the Dragons, and the mishaps that followed by fire.  
When the body of Cleomenes was crucified, and hung upon the Cross, it is reported by them that were the watchmen about it, that there came a Dragon and did wind itself about his body, and with his head covered the face of the dead King, oftentimes licking the same, and not suffering any Bird to come near and touch the carcase. For which cause there began to be a reverend opinion of divinity attributed to the King, until such time as wise and prudent men, studious of the truth, found out the true cause hereof. For they say that as Bees are generated out of the body of Oxen, and Drones of Horses, and Hornets of Asses: so do the bodies of men engender out of their marrow a Serpent, and for this cause the Ancients were moved to consecrate the Dragon to Noble-spirited men, and therefore there was a monument kept of the first Africanus, because that under an Olive planted with his own hand, a Dragon was said to preserve his ghost.  
But I will not mingle fables and truths together, and therefore I will reserve the moral discourse of this Beast unto another place; and this which I have written, may be sufficient to satisfy any reasonable man, that there are winged Serpents and Dragons in the world. And I pray God that we never have better arguments to satisfy us, by his corporal and lively presence in our Country, lest some great calamity follow thereupon. Now therefore we will proceed to the love and hatred of this Beast, that is observed with man and other creatures.  
And first of all, although Dragons be natural enemies to men, like unto all other Serpents, yet many times (if there be any truth in story) they have been possessed with extraordinary love, both to men, women and children, as may appear by these particulars following. There was one Aleva a Thessallan Neatherd, which did keep Oxen in Ossa, hard by the Fountain Hemonius, there was a Dragon fell in love with this man, for his hair was as yellow as any gold, unto him for his hair did this Dragon often come, creeping closely as a Lover to his Love: and when he came unto him, he 
Aelianus.  would lick his hair and face so gently, and in so sweet a manner, as the man professed he never felt the like, so as without all fear he conversed with him, and as he came, so would he go away again, never returning to him empty, but bringing some one gift or other, such as his nature and kind could lay hold on.  
There was a Dragon also which loved Pindus the son of Macedo King of Emathia: This Pindus' having many Brothers most wicked and lewd persons, and he only being a valiant man of honest disposition, having likewise a comely and goodly personage, understanding the treachery of his Brethren against him, bethought himself how to avoid their hands and tyranny. Now forasmuch as he knew that the Kingdom which he possessed, was the only mark they all shot at, he thought it better to leave that to them, and so to rid himself from envy, fear, and peril, then to imbrue his hand in their blood, or to lose his life and Kingdom both together. Wherefore he renounced and gave over the government, and betook himself to the exercise of hunting, for he was a strong man, fit to combat with wild Beasts, by destruction of whom, he made more room for many men upon the earth, so that he passed all his days in that exercise. It happened on a day that he was hunting of a Hind-calf, and spurring his Horse with all his might and main in the eager pursuit thereof, he road out of the sight of all his company, and suddenly the Hind-calf leapt into a very deep Cave, out of the sight of Pindus the Hunter, and so saved himself. Then he alighted from his Horse, and tied him to the next Tree, seeking out as diligently as he could for a way into the Cave, whereinto the Hind-calf had leapt: and when he had looked a good while about him, and could find none, he heard a voice speaking unto him, and forbidding him to touch the Hind-calf, which made him look about again, to see if he could perceive the person from whom the voice proceeded, but espying none, he grew to be afraid, and thought that the voice proceeded from some other greater cause, and so leapt upon his Horse hastily, and departed again to his fellows. The day after he returned to the same place, and when he came thither, being terrified with the remembrance of the former voice, he durst not enter into the place, but stood there doubting and wondering with himself, what Shepherds or Hunters, or other men might be in that place to diswarn him from his game, and therefore he went round about to seek for some, or to learn from whence the voice proceeded. While he was thus seeking, there appeared unto him a Dragon of a great stature, creeping upon the greatest part of his body, except his neck and head lifted up a little, and that little was as high as the stature of any man can reach, and in this fashion he made toward Pindus, who at the first sight was not a little afraid of him, but yet did not run away, but rather gathering his wits together, remembered that he had about him Birds, and divers parts of Sacrifices, which instantly he gave unto the Dragon, and so mitigated his fury by these gifts, and as it were with a royal feast, changed the cruel nature of the Dragon into kind usage. For the Dragon being smoothed over with these gifts, & as it were overtaken with the liberality of Pindus, was contented to forsake the old place of his habitation, and to go away with him. Pindus' also being no less glad of the company of the Dragon, did daily give unto him the greatest part of his hunting, as a deserved price and ransom of his life, and conquest of such a Beast. Neither was he unrequited for it, for Fortune so favoured his game, that whether he hunted fowls of the air, or beasts of the earth, he still obtained and never miss. So that his fame for hunting procured him more love and honour, than ever could the Imperial Crown of his Country. For all young men desired to follow him, admiring his goodly personage and strength, the Virgins and Maids falling in love, contended among themselves who should marry him: the wives forsaking their husbands, contrary to all womanly modesty, rather desired his company then the society of their husbands, or to be preferred among the number of the Goddesses. Only his Brethren enraged against him, sought all means to kill and destroy him. Therefore they watched all opportunities, lying in continual ambush where he hunted to accomplish their accursed enterprise, which at last they obtained: for as he followed the game, they enclosed him in a narrow strait near to a River's side, where he had no means to avoid their hands, they and their company being many, and he alone, wherefore they drew out their swords and slew him. When he saw no remedy but death, he cried out aloud for help, whose voice soon came to the ears of the watchful Dragon, (for no Beast heareth or seeth better) out he cometh from his den, and finding the murderers standing about the dead body, he presently surprised and killed them, so revenging the quarrel of Pindus, and then fell upon the dead body of his friend, never forsaking the custody thereof, until the neighbours adjoining to the place, taking knowledge of the fact, came to bury the bodies. But when they came and saw the Dragon among them, they were afraid, and durst not come near, but stood afar off, consulting what to do; till at last they perceived that the Dragon began to take knowledge of their fear, who with an admirable courtesy of nature, perceiving their mourning and lamentation for their dead friend, and withal, their abstinence from approaching to execute his exequys, or funerals, began to think that he might be the cause of this their terror, and far standing off from the dead bodies, wherefore he departed, taking his farewell of the body which he loved, and so gave them leave by his absence, to bestow upon him an honourable burial, which they performed accordingly, and the River adjoining, was named by the name of Pindus-death.  
By which story may appear, that these savage Dragons are made loving and tame to men, by good turns and benefits bestowed upon them, for there is no nature which may not be overcome by kindness. And yet I may not leave this matter thus, nor from these two examples alone, conclude the practice and possibility of love betwixt Men and Dragons: I will therefore add some three or four examples more.  
There was a Dragon the lover of Aetholis (as Plutarch writeth) who came unto her every night, and did her body no harm, but gently sliding over her, played with her till morning, than also would he depart away assoon as light appeared, that he might not be espied. The Maiden's friends came to the knowledge hereof, and so removed her far away, to the intent the Dragon might come no more at her: and thus they remained asunder a great while, the Dragon earnestly seeking for the Maiden, wandered far and near to find her out. At last he met with her, and not saluting her gently 
Gillius.  as he was wont, flew upon her, binding her hands down with the spire of his body, hissing softly in her face, and beating gently with his tail her backparts, as it were taking a moderate revenge upon her, for the neglect of his love by her long absence.  
Another like story unto this is reported by Aelianus, of a great Dragon which loved a fair Woman, beloved also of a fair Man, the Woman oftentimes did sleep with this Dragon, but not so willingly as with the Man: wherefore she forsook the habitation of her place for a month, and went away where the Dragon could not find her, thinking that her absence might quench his desire. But he came often to the place where he was wont to meet with the woman, and not finding her, returned quietly back again, and came again another time: at last he grew suspicious, and like a lover failing in his expectation, grew very sorrowful, and so continued till the month was exspired, every night visiting the accustomed place. At last the woman returned, and the Dragon presently met with her, and in an amorous fashion, full of suspicion and jealousy, winding about her body, did beat her as you have heard in the former story: and this (saith Aelianus) happened in Judea, in the days of Hered the King.  
There was a little Dragon-whelp bred in Arcadia, and brought up familiarly with a little boy from his infancy, until the Boy became a young Man, and the Dragon also became of great stature, so that one of them loved another so well as Man and Beast could love together, or rather two play-fellows from the Cradle. At last the friends of the Boy seeing the Dragon grow so great in so short a space, began to be suspicious of him; whereupon they took the bed wherein the Boy and the Dragon were lodged, and carried the same into a far remote place of Woods and Wilderness, and there set down the bed with the Boy and the Dragon together. The boy after a little while returned, and came home again to his friends; the Dragon wandered up and down in the Woods, feeding upon herbs and poison, according to his nature, and never more cared for the habitation of men, but rested contented with a solitary life. In the length of time it came to pass that the boy grew to be a perfect man, and the Dragon also remained in the Wood, and although absent one from the other, yet mutually loving as well as ever. It happened that this young man traveled through that place where the Dragon was lodged, and fell among thiefs, when the young man saw their swords about his ears▪ he cried out, and the Dragon's den being not far off, his cry came to the Dragon's ears, who instantly knowing the voice of his playfellow, answered the same with another, at whose hissing the thiefs grew afraid, and began to run away, but their legs could not carry them so fast, as to escape the Dragon's teeth and claws; for he came speedily to release his friend, and all the thiefs that he could find, he put to cruel death, than did he accompany his friend out of the place of peril, and returned back again to his den, neither remembering wrath, for that he was exposed to the Wilderness, and there left by his playfellow, nor yet like perverse men, forsaking their old friend in danger.  
They that desire to read more of this subject, shall find store of examples in Aelianus his sixth and thirteen Books. To conclude, when Messalina the wife of Claudius, did send certain men to take away the life of Nero, who was a rival of Britannicus; it is said that when they had him in their hands to 
Suetonius.  strangle him, a Dragon appeared out of the earth, or floor of the chamber, and did so terrify these hangmen, that they ran away and spared Nero's life. By which example, another example of piety in Dragons is observed.  
Again, Telephus ignorantly lying with his mother, had committed incest with her, had not a Dragon by divine providence come and parted them asunder: therefore Draconi similis est virtus indagatrix quae diligenter omnia perscrutatur, rimaturque studiosissimè, the virtue of discretion or perfect knowledge, is like a Dragon, which diligently searcheth all things, and studiously looketh into every chink: so did this Dragon preserve the chastity of the mother and the son, when they ignorantly and in the dark had defiled each other, but for his appearance and demonstration. I will add but this one example more of their love of chastity in men and women.  
In Lavinium there was a great holy Wood, near unto which stood a Temple of Juno, in that wood there was a great deep den of a Dragon, unto the which Dragon the Virgins came every year being blindefolded with clouts, and carrying Marchpanes in their hands: When they entered the Wood, there was a certain spirit (as it was said) without offence did lead them to the den of the Dragon, and so every one of the Virgins did severally offer up their Marchpanes to the Dragon: the Dragon received the Marchpane at the hand of every pure Virgin and unspotted, but if they were defiled, and held only the name of Virgins, than the Dragon refused the Marchpane, and therefore they were all examined at their coming forth, that those which had lost their Virginity might be punished by the Law. And by this story, (although none but Heathens will believe it to be true, because it is a fable merely invented to defend Idolatry, which with my soul and spirit I do detest) yet I may collect thus much as a moral out of a fable, that Dragons in ancient time did honour Virginity. And thus seeing they neither love, nor are beloved of any other creature, I will here leave to talk of their love and friendship, and pass on to their hatred and adversaries.  
The examples before expressed being all extraordinary and beside nature, do not conclude, but that there is an ordinary hatred betwixt Men and Dragons, and therefore in the discourse of their enemies, Men must have the first place, as their most worthy adversary, for both Dragons have perished by Men, and Men by Dragons, as may appear by these stories following. When the Region of Helvetia began first to be purged from noisome Beasts, there was a horrible Dragon found near a Country Town called Wilser, who did destroy all men and beasts that came within his danger in the time of his hunger, insomuch that that Town and the fields there to adjoining, was called Dedwiler, that is, a Village of the Wilderness, for all the people and Inhabitants had forsaken the same, and fled to other places.  
There was a man of that Town whose name was Winckelriedt, who was banished for manslaughter, 
Stumpsius.  this man promised if he might have his pardon, and be restored again to his former Inheritance, that he would combat with that Dragon, and by Gods help destroy him: which thing was granted unto him with great joyfulness. Wherefore he was recalled home, and in the presence of many people went forth to fight with the Dragon, whom he slew and overcame, whereat for joy he lifted up his sword imbrued in the Dragon's blood, in token of victory, but the blood distilled down from his sword upon his body, and caused him instantly to fall down dead. And thus this noble Conqueror, a man worthy to be remembered in all ages and Nations, who had strength to kill the Dragon being alive, yet had no power to resist the venom of his blood, he being dead. But had it not been that his hand had been before embrued in the blood of a man, I do not believe that the blood of a Dragon could have fallen so heavy upon him. But this is the judgement of GOD, either to punish murder in the same kind, or elso to teach us, that we should not rejoice in our own merits, left God see it and be angry. For our Saviour Christ forbade his Disciples that they should rejoice that the Devils were subject to them; and therefore much less may we poor creatures rejoice for overcoming men or beasts.  
And yet one thing more is to be considered in the death of this man, who was banished for killing a man, and was pardoned for killing a Dragon, and yet killed by the Dragon after the Dragon was slain. Thus blood was the sin because it brought death, & death again brought blood to be the revenger of the first, that the blood of man might be washed away with the blood of man, and the blood of a Serpent coming betwixt. And thus I may truly say as the Christian Poet saith in another case, Sanguine succrevit, sanguine finis erit, as it grew, so shall it end in blood.  
In the days of Philip King of Macedon, there was a way into a Mountain of Armenia, over which 
Aristotle.  the King had prayed, that never man might go but he might die: wherefore Socrates, to try the effect of the King's prayer, set his Optic Philosophical glass that he might see what was in that way, and presently he perceived two great Dragons, who coming out of their dens, did infect the air there abouts with a pestilent evaporation of their own breath. This he declared to the King, who for the revocation of his own prayer, armed divers men to go out against them and kill them: who likewise performed the same, and so cleared the way from that annoyance. And thus we see another story of Dragons slain by men.  
Hereunto may be added, how Hercules, when he was a child in his cradle, slew two Dragons, as Pindarus relateth. And the Corcyreans did worship Diomedes for killing of a Dragon. Donatus a holy Bishop in Germany, finding a Dragon to lie secretly hid beside a bridge, killing Men, Oxen, Horse, Sheep, and Goats, he came boldly unto him in the name of Christ, and when the Dragon opened his mouth to devour him, the holy Bishop spitting into his mouth killed him.  
When Orpheus was in hawking, and while he intended his sport, suddenly a Dragon set upon him, but his hawking Spaniels or Dogs released him of that Danger, for they tore the Dragon in pieces. Many such other stories I could relate, but I spare them here, because I have handled them in the beginning of this story: and so I pass over the slaughter of Dragons by Men, and come to the slaughter of ●en by Dragons, which are briefly these that follow.  
Petrus Damianus declareth of a certain husbandman, who rising early in the morning, and travelling by the way side, saw a great Dragon lie still upon the earth without motion, he being weary, thought him to be a trunk of some tree, wherefore he sat down upon him, & the beast endured him a little while, but at the last he turned his head in anger, and swallowed him up. After that the Grecians feigned as though they would go away from Troy, and Sinon the Traitor was received by the Trojans into the City, there were two Dragons which slew the sons of Laocoon as they landed in the Island Porcy, Caribeae, and Chalidnae, which is thus described by Virgil;  
At geminy lapsu delubra ad summa Dracones  
Effugiunt, saevaeque petunt Tritonidos arcem,  
Sub pedibusque Deae clypeique sub orbe teguntur:  
Tum verò tremefacta novus per pectora cunctis  
Insinuat pavor, & scelus expendisse merentem  
Laocoonta ferunt, sacrum qui cuspide rob●r  
Laeserit, etc.—  
Which may be Englished thus;  
Two Dragons si de, and to the top of Temple fly,  
Making their way unto the fort of Trit●ns fierce,  
Under the Goddess feet and shield, in circled down they lie,  
What fear did mortal breast possess then cannot I rehearse:  
For then Laocoon did begin to think on's former sin,  
When he did harm the sacred thing by thrusting spear within.  
About the Temple of Jupiter Nemeus, there is a Grove of Cypress trees, among which there is a place wherein a Dragon did destroy Opheltes, when he was laid under a green bush by his Nurse. There is a proverb, Bonos viros vel à mure morderi, malis ne Draconem dentes audere admoliri: that is to say, every Mouse will bite a good man, but evil men are not touched with the teeth of Dragons.  
Alciatus hath a pretty Emblem, whose title is, Ex arduis perpetuum nomen, from difficult things and great labours, ariseth immortal fame: wherein he pictureth a Dragon following young Sparrows to take and eat them. His verses in Latin are these:  
Crediderat platani ramis sua pignora passer.  
Et bene, ni saevo visa Dracone for ent.  
Clutiit hic pullos omnes, miseramque parentem  
Saxeus & tali dignus obire neoe.  
Haec nisi mentitur Chalcas, monimenta laboris  
Sunt longi, cujus fama perennis eat.  
Which may be thus Englished;  
To Plantain-leaves the Sparrow did her young commit,  
And safe enough, had not the Dragon them espied,  
He eat the young ones all, the dam with sons destroyed,  
Well worthy such a death, of life to be devyed;  
This is by Chalcas said, a type of labour long,  
Whose fame eternal lives in every tongue.  
There be certain beasts called Dracontopides, very great and potent Serpents, whose faces are like to the faces of Virgins, and the residue of their body like to Dragons. It is thought that such a one was the Serpent that deceived Eve, for Beda saith, it had a Virgin's countenance, and therefore the woman seeing the likeness of her own face, was the more easily drawn to believe it: into the which when the Devil had entered, they say he taught it to cover the body with leaves, and to show nothing but the head and face. But this fable is not worthy to be refuted, because the Scripture itself doth directly gainsay every part of it. For first of all it is called a Serpent, and if it had been a Dragon, Moses would have said so, and therefore for ordinary punishment, God doth appoint it to creep upon the belly, wherefore it is not likely that it had either wings or feet. Secondly, it was impossible and unlikely, that any part of the body was covered or concealed from the sight of the woman, seeing she knew it directly to be be a Serpent, as afterward she confessed before GOD and her husband.  
There be also certain little Dragons called in Arabia, Vesga, and in Catalonia, Dragons of houses, these when they by't, leave their teeth behind them, so as the wound never ceaseth swelling as long as the teeth remain therein, and therefore for the better cure thereof, the teeth are drawn forth, and so the wound will soon be healed. And thus much for the hatred betwixt Men and Dragons, now we will proceed to other creatures.  
The greatest discord is betwixt the Eagle and the Dragon, for the Vultures, Eagles, Swans and Dragons, are enemies one to another. The Eagles when they shake their wings, make the Dragon's afraid with their rattling noise, than the Dragon hideth himself within his den, so that he never fighteth but in the air, either when the Eagle hath taken away his young ones, and he to recover them flieth aloft after her, or else when the Eagle meeteth him in her nest, destroying her Eggs and young ones: for the Eagle devoureth the Dragons and little Serpents upon earth, and the Dragons again and Serpents do the like against the Eagles in the air. Yea many times the Dragon attempteth to take away the prey out of the Eagles talons, both on the ground and in the air, so that there ariseth betwixt them a very hard and dangerous fight, which is in this manner described by Nicander.  
Hunc petit invisum magni Jovis armiger hostem,  
Cumque genis parat acre suis ex aethere bellum:  
Pascentem in silvis quam primum viderit illum,  
Quod totos ferus is nidos cum mitibus ovis,  
Et simul ipsa terens, & vastans pignora perdat.  
Non timet hoc Serpens, imò quodam impete dumis  
Prosiliens, ipsamque aquilam, leporemque tenellum  
Extrahit ex rapidis vi fraudeque fortior uncis.  
Cauta malum declinat avis, fit ibi aspera pugna,  
Vt queat extortam victor sibi tollere praedam.  
Sed frustra elapsam, & volitantem hino inde voluerem  
Insequitur, longos sinuum contractus in orbs,  
Obliquoque levans sursum sua lumina visu.  
Which may be Englished thus;  
When as the Eagle, Jove's great Bird, did see her enemy,  
Sharp war in th' air with beak she did prepare  
'Gainst Serpent feeding in the Wood, after espy  
'Cause it her Eggs and young fiercely in pieces tore.  
The Serpent not afraid of this, leaps out of thorns  
With force upon the Eagle, holding tender Hare,  
Out of her talons by fraud and force more strong,  
That takes and snatches despite her enemy's fear.  
But wary Bird avoids the force, and so they fight amain,  
That Victor one of them might joy the prey alone,  
The flying fowl by winding Snake is hunted all in vain,  
Though up and down his nimble eyes this and that way be gone.  
In the next place we are to consider the enmity that is betwixt Dragons and Elephants, for so great is their hatred one to the other, that in Aethiopia the greatest Dragons have no other name but Elephant-killers. Among the Indians also the same hatred remaineth, against whom the Dragons have many subtle inventions: for besides the great length of their bodies, wherewithal they clasp and begird the body of the Elephant, continually biting of him until he fall down dead, and in the which fall they are also bruised to pieces; for the safeguard of themselves they have this device. they get and hide themselves in trees, covering their head, and letting the other part hang down like a rope: in those trees they watch until the Elephant come to eat and crop of the branches, then suddenly before he be aware, they leap into his face, and dig out his eyes, then do they clasp themselves about his neck, and with their tails or hinder-parts, beat and vex the Elephant, until they have made him breathless, for they strangle him with their foreparts, as they beat them with the hinder, so that in this combat they both perish: and this is the disposition of the Dragon, that he never setteth upon the Elephant, but with the advantage of the place, and namely from some high tree or rock.  
Sometimes again a multitude of Dragons do together observe the paths of the Elephants, & cross those paths they tie together their tails as it were in knots, so that when the Elepant cometh along in them, they ensnare his legs, and suddenly leap up to his eyes, for that is the part they aim at above all other, which they speedily pull out, and so not being able to do him any harm, the poor beast delivereth himself from present death by his own strength, and yet through his blindness received in that combat, he perisheth by hunger, because he cannot choose his meat by smelling, but by his eyesight.  
There is no man living that is able to give a sufficient reason of this contrariety in nature betwixt the Elephant and the Dragon, although many men have laboured their wits, and strained their inventions to find out the true causes thereof, but all in vain, except this be one that followeth. The Elephant's blood is said to be the coldest of all other Beasts, and for this cause it is thought by most Writers, that the Dragons in the Summer time do hide themselves in great plenty in the waters where the Elephant cometh to drink, and then suddenly they leap up upon his ears, because those places cannot be defended with his trunk, and there they hang fast, and suck out all the blood of his body, until such a time as he poor beast through faintness fall down and die, and they being drunk with his blood, do likewise perish in the fall.  
The Gryffins' are likewise said to fight with the Dragons and overcome them. The Panther also is an enemy unto the Dragons, and driveth them many times into their dens. There is a little Bird called Captilus, by eating of which the Dragon refresheth himself when he is wearied in hunting of other beasts. And to conclude, he is an enemy unto all kind of beasts, both wild and tame, as may appear by these verses of Lucan, where he saith.  
— Armentaque tota secuti,  
Rumpitis ingentes amplexi verbere Tauros:  
Nec tutus spacio est Elephas.  
Which may be Englished thus;  
And following close the Herds in field,  
Great Bulls with force of might,  
And Elephants are made to yield  
By Dragon's valiant spirit.  
In the next place I will pass unto the poison and venom of Dragons, omitting all Poetical discourses about the worshipping and transmutation of Dragons from one kind to another, such as are the hairs of Orpheus, or the teeth of the Dragon which Cadmus slew, into armed men, and such like fables, which have no show nor appearance of truth, but are only the inventions of men, to utter those things in obscure terms, which they were afraid to do in plain speeches.  
It is a question whether Dragons have any venom or poison in them, for it is thought that he hurteth more by the wound of his teeth, then by his poison. Yet in Deut. 22. Moses speaketh of them as if they had poison, saying: Their Wine is as the poison of Dragons, and the cruel venom of Asps. So also Heliodorus speaketh of certain weapons dipped in the poison of Dragons. For which cause we are to consider, that they wanting poison in themselves, become venomous two manner of ways: First by the place wherein they live, for in the hotter Countries they are more apt to do harm then in the colder and more temperate, which caused the Poet in his verses to write of them in this manner following;  
Vos quoque qui cunctis innoxi numina terris  
Serpitis aurato nitidi fulgore Dracones,  
Pestiferos ardens facit Africa: Ducitis alium  
Aëra cum pennis, etc.—  
Which may be Englished in this manner;  
You shining Dragons creeping on the earth,  
Which fiery afric yields with skin like gold,  
Yet pestilent by hot infecting breath,  
Mounted with wings in the air we do behold.  
So that which is spoken of the poison of Dragons infecting the air wherein they live, is to be understood of the Meteor called Draco-volans, a Fire-drake, which doth many times destroy the fruits of the earth, seeming to be a certain burning fire in the air, sometime on the Sea, & sometime on the land, whereof I have heard this credible story from men of good worth and reputation, happening about some twelve years ago, upon the Western Seas, upon the Coasts of England, which because it is well worthy to be kept in remembrance of all posterity, and containeth in it a notable work of God, I have thought good to set it down in this place.  
There was an old Fisherman, which with his two hired servants went forth to take fish, according to his accustomed manner and occupation, and having laid their nets, watched them earnestly to find the booty they came for, and so they continued in their labour until midnight or thereabouts, taking nothing. At last there came by them a Fire-drake, at the sight whereof the old man began to be much troubled and afraid, telling his servants, that those sights seldom portended any good, and therefore prayed God to turn away all evil from them, and withal, willed his servants to take up their Nets, lest they did all repent it afterward; for he said he had known much evil follow such apparitions. The young men his servants comforted him, telling him that there was no cause of fear, and that they had already committed themselves into the hands of Almighty GOD, under whose protection they would tarry until they had taken some fish: the old man rested contented with their confidence, and rather yielded unto them, than was persuaded by them. A little while after the Fire-drake came again, and compassed round about the Boat, and ran over the Nets, so that new fears, and more violent passions then before possessed both the old man and his servants. Wherefore they then resolved to tarry no longer, but hasted to take up their Nets and be gone. And taking up their Nets, at one place they did hang so fast, as without breaking they could not pull them out of the water, wherefore they set their Grab-hooks unto them to lose them; for the day before they remembered that a Ship was cast away in the same place, and therefore they thought that it might be the Nets were hanged upon some of the tackle thereof: and therein they were not much deceived, for it happened that finding the place whereupon the Net did stay, they pulled and found some difficulty to remove it, but at last they pulled it up, and found it to be a chair of beaten gold. At the sight hereof their spirits were a little revived, because they had attained so rich a booty, and yet like men burdened with wealth, (especially the old man,) conceived new fears, and wished he were on land, lest some storm should fall, and lay both it and them the second time in the bottom of the Sea.  
So great is the impression of fear, and the natural presage of evil, in men that know but little in things to come, that many times they prove true Prophets of their own destruction, although they have little reason till the moment of peril come upon them: and so it fell out accordingly in this old man; for whilst he feared death by storms and tempests on the Sea, it came upon him, but by another way and means. For behold the Devil entered into the hearts of his two servants, and they conspired together to kill the old man their Master, that so between themselves they might be owners of that great rich chair, the value whereof (as they conceived) might make them Gentlemen, and maintain them in some other Country all the days of their life. For such was the resolution that they conceived upon the present, that it would not be safe for them to return home again after the fact committed, lest they should be apprehended for murder, as they justly deserved, their Master being so made away by them.  
The Devil that had put this wicked motion into their minds, gave them likewise present opportunity to put the same in execution, depriving them of all grace, pity, and piety, still thrusting them forward to perform the same. So that not giving him any warning of his death, one of them in most savage and cruel manner dashed out his brains, and the other speedily cast him into the Sea. And thus the fear of this old man, conceived without all reason, except superstition for the sight of a Fiery-drake, came upon him in a more bloody manner than he expected: but life suspected itself, and rumours of peril unto guilty consciences, (such as all we mortal men bear) are many times as forcible as the sentence of a Judge to the heart of the condemned prisoner; and therefore it were happy that either we could not fear, except when the causes are certain, or else that we might never perish but upon premonition. And therefore I conclude with the example of this man, that it is not good to hold a superstitious fear, lest God see it, and being angry therewith, bring upon us the evil which we fear. But this is not the end of the story, for that Fire-drake, (as by the sequel appeareth) proved as evil to the servants as he did to the Master.  
These two sons of the Devil, made thus rich by the death of their Master, forthwith they sailed towards the Coast of France, but first of all they broke the Chair in pieces, and wrapped it up in one of their Nets, making account that it was the best fish that ever was taken in that Net, and so they laid it in one end of their Bark or Fisherboat. And thus they laboured all that night and the next day, till three or four of the clock, at what time they espied a Port of Britain, whereof they were exceeding glad, by reason that they were weary, hungry, and thirsty with long labour, always rich in their own conceit by the gold which they had gotten, which had so drawn their hearts from God, as they could not fear any thought of his judgement; And finally it so blinded their eyes, and stopped their ears, that they did not see the vengeance that followed them, nor hear the cry of their Master's blood. Wherefore, as they were thus rejoicing at the sight of land, behold they suddenly espied a Man of War coming towards them, whereat they were appalled, and began to think with themselves that their rich hopes were now at an end, and they had laboured for other, but yet resolved to die rather than to suffer the booty to be taken away from them And while they thus thought, the Man of War approached and hailed them, summoning them to come in and show what they were: they refused, making forward as fast to the Land as they could. Wherefore the Man of War shot certain Muskets at them, and not prevailing, nor they yielding, sent after them his Longboat, upon the entrance thereof they fought manfully against the assailants, until one of them was slain, and the other mortally wounded; who seeing his fellow killed, and himself not likely to live, yet in envy against his enemy, ran presently to the place where the Chair lay in the Net, and lifting the same up with all his might, cast it from him into the Sea, instantly falling down after that fact, as one not able through weakness to stand any longer: whereupon he was taken and before his life left him he related the whole story to them that took him, earnestly desiring them to signify so much into England, which they did accordingly: and as I have heard, the whole story was printed, and so this second History of the punishment of murder, I have related in this place, by occasion of the Fiery-drake, in the History of the Dragon.  
A second cause why poison is supposed to be in Dragons, is for that they often feed upon many venomous roots, and therefore their poison sticketh in their teeth, whereupon many times the party bitten by them, seemeth to be poisoned; but this falleth out accidentally, not from the nature of the Dragon, but from the nature of the meat which the Dragon eateth. And this is it which Homer knew and affirmed in his verses, when he described a Dragon making his den near unto the place where many venomous roots and herbs grew, and by eating whereof he greatly annoyeth mankind when he biteth them.  
Os de Drakoon espy Xein oresteros andra menesi  
Bebrocos kaka pharmaka.—  
Which may be thus Englished,  
And the Dragon which by men remains,  
Eats evil herbs without deadly pains.  
And therefore Aelianus saith well, that when the Dragon meaneth to do most harm to men, he eateth deadly poysonful herbs, so that if he by't after them, many not knowing the cause of the poison, and seeing or feeling venom by it, do attribute that to his nature which doth proceed from his meat. Besides his teeth which by't deep; he also killeth with his tail, for be 
Vincensius. Solinus.  will so begird and pinch in the body, that he doth gripe it to death, and also the strokes of it are so strong, that either they kill thereby forthwith, or else wound greatly with the same, so that the strokes of his tail, are more deadly than the biting of his teeth; which caused Nicander to write thus;  
Nec tamen illegraves, ut caetera turba, dolores  
Si velit, infixo cum forte momorderit ore,  
Suscitat: exiguus non noxia vulnera punctus  
(Qui ceu rodentes noctu quaeque obvia muris)  
Infligit, modicum tenuis dat plaga cruorem.  
Which may be thus Englished;  
Nor yet he when with his angry mouth  
Doth bite, such pains and torments bringeth  
As other Serpents, if Ancients tell the truth,  
When with his teeth and spear he stingeth:  
For as the holes which biting Mice do leave,  
When in the night they light upon a prey,  
So small are Dragons-bites which men receive,  
And harmless wound makes blood to run away.  
Their mouth is small, and by reason thereof they cannot open it wide to bite deep, so as their biting 
Aetius. Grevin. Avicen.  maketh no great pain; and those kind of Dragons which do principally fight with Eagles, are defended more with their tails then with their teeth: but yet there are some other kind of Dragons, whose teeth are like the teeth of Bears, biting deep, and opening their mouth wide, wherewithal they break bones, and make many bruises in the body, and the males of this kind bite deeper than the females, yet there followeth no great pain upon the wound.  
The cure hereof is like to the cure for the biting of any other Beast wherein there is no venom, and for this cause there must be nothing applied thereunto which cureth venomous bitings, but rather such things as are ordinary in the cure of every Ulcer.  
The seed of grass, commonly called Hay-dust, is prescribed against the biting of Dragons. The Barble being rubbed upon the place where a Scorpion of the earth, a Spider, a Sea or Land-dragon biteth, doth perfectly cure the same. Also the head of a Dog or Dragon which hath bitten any one, being cut off and flayed, and applied to the wound with a little Euphorbium, is said to cure the wound speedily.  
And if Alberdisimon be the same that is a Dragon, then according to the opinion of Avicen, the cure of it must be very present, as in the cure of Ulcers. And if Alhatraf and Haudem be of the kind of Dragons, then after their biting there follow great coldness and stupidity; and the cure thereof must be the same means which is observed in cold poisons. For which cause the wound or place bitten, must be imbrued or washed with lukewarm Vinegar, and emplaistered with the leaves of Bay, anointed with the Oil of herb- Marry, and the Oil of Wilde-pellitory, or such things as are drawn out of those Oils, wherein is the virtue of Nettles, or Sea-onions.  
But those things which are given unto the patient to drink, must be the juice of Bay-leaves in Vinegar, or else equal portions of Myrrh, Pepper, and Rew in Wine, the powder or dust whereof must be the full weight of a golden groat, or as we say a French Crown.  
In the next place, for the conclusion of the History of the Dragon, we will take our farewell of him in the recital of his medicinal virtues, which are briefly these that follow.  
First, the fat of a Dragon dried in the Sun, is good against creeping Ulcers: and the same mingled with Honey and Oil, helpeth the dimness of the eyes at the beginning. The head of a Dragon keepeth one from looking asquint: and if it be set up at the gates and doors, it hath been thought in ancient time to be very fortunate to the sincere worshippers of GOD. The eyes being kept till they be stale, and afterwards beat into an Oil with Honey made into Ointment, keep any one that useth it from the terror of night-visions and apparitions.  
The fat of a Hart in the skin of a Roe, bound with the nerves of a Hart unto the shoulder, was thought to have a virtue to fore-shew the judgement of victories to come. The first spindle by bearing of it, procureth an easy passage for the pacification of higher powers. His teeth bound unto the feet of a Roe, with the nerves of a Hart, have the same power. But of all other, there is no folly comparable to the composition which the Magicians draw out of a Dragon to make one invincible, and that is this: They take the head and tail of a Dragon, with the hairs out of the forehead of a Lion, and the marrow of a Lion; the spume or white mouth of a conquering Horse, bound up in a Heart's skin, together with a claw of a Dog, and fastened with the cross nerves or sinew of a Hart, or of a Roe; they say that this hath as much power to make one invincible, as hath any medicine or remedy whatsoever.  
The fat of Dragons is of such virtue that it driveth away venomous beasts. It is also reported, that by the tongue or gall of a Dragon sod in Wine, men are delivered from the spirits of the night, called Incubi and Succubuses, or else Night-mares. But above all other parts, the use of their blood is accounted most notable. But whether the Cynnabaris be the same which is made of the blood of the Dragons and Elephants, collected from the earth when the Dragon and Elephant fall down dead together, according as Pliny delivereth, I will not here dispute, seeing it is already done in the story of the Elephant: neither will I write any more of this matter in this place, but only refer the Reader unto that which he shall find written thereof in the History of our former Book of fourfooted Beasts.  
And if that satisfy him not, let him read Langius in the first book of his Epistles, and sixty five Epistle, where that learned man doth abundantly satisfy all men concerning this question, that are studious of the truth, and not prone to contention. And to conclude, Andreas Balvacensis writeth, that the Bloodstone called the Haematite, is made of the Dragon's blood: and thus I will conclude the History of the Dragon, with this story following out of Porphyrius, concerning the good success which hath been signified unto men and women, either by the dreams or sight of Dragons.  
Mammea the Mother of Alexander Severus the Emperor, the night before his birth, dreamt that she brought forth a little Dragon, so also did Olympia the Mother of Alexander the Great, and Pomponia the Mother of Scipio Africanus. The like prodigy gave Augustus' hope that he should be Emperor. For when his Mother Aetia came in the night time unto the Temple of Apollo, and had set down her bed or couch in the Temple among other Matrons, suddenly she fell asleep, and in her sleep she dreamt that a Dragon came to her, and clasped about her body, and so departed without doing her any harm. Afterwards the print of a Dragon remained perpetually upon her belly, so as she never durst any more be seen in any bath.  
The Emperor Tiberius Caesar, had a Dragon which he daily fed with his own hands, and nourished like good fortune, at the last it happened that this Dragon was defaced with the biting of Emmets, and thef ormer beauty of his body much obscured: Wherefore the Emperor grew greatly amazed thereat, and demanding a reason thereof of the Wisemen, he was by them admonished to beware the insurrection of the common people. And thus with these stories representing good and evil by the Dragon, I will take my leave of this good and evil Serpent.   

Of the DRYINE.  
THere be some that confound this Serpent with the Water-snake, and say it is none other than that which of ancient time was called Hydrus, for so long as they live in the water, they are called Hydri, that is, Snakes of the water, but when once they come to the land, they are called Chelidri, and Chersydri: but it is certain that the Chelidrus, is different from the Chersydrus, by the strong smell and savour which it carrieth with it wheresoever it goeth, according to these verses made of Vmbo the Priest in Virgil.  
Viperio generi & graviter spirantibus Hydris,  
Spargere qui somnos cantuque manuque solebat.  
Which may be Englished thus;  
Who could by song and hand bring into deadly sleep  
All kind of Vipers, with Snakes smelling strong and deep.  
Which being compared with that instruction which he giveth to Shepherds, teaching them how to drive away the strong smelling Serpents from the folds, he calleth them Chelydri, when he writeth in this manner;  
Disce & odoratam stabulis accendere Cedrum,  
Galbanioque agitare graves nidore Chelydros.  
That is to say in English thus;  
Learn how to drive away strong smelling Chelyders  
From folds, by Galbanum and savoury Cedars.  
So that it is clear that these Dryines are the same which are called Chelydri, who do stink on the face of the earth, whereby they are oftentimes disclosed although they be not seen: howbeit, some think that this filthy favour doth not proceed from any fume or smoke coming out of their bodies, but rather from their motion, according to the opinion of Macer in these following verses.  
Seu terga expirant spumantia Virus  
Seu terra fumat qua teter labitur Anguis.  
Which may be Englished in this manner;  
Whether their foaming backs that smell  
Do send abroad such poison pestilent,  
Or whether th' earth whereon this Snake full fell  
Doth slide, yields that unwholesome sent.  
It is said that these Dryines do live in the bottom or roots of Oaks, where they make their nests, for which cause they be called Quetculi, as if they were derived from an Oak, which caused the Country people to call it Dendrogailla, which signifieth the male and female in this kind: being bred only in one part of afric and in Hellespont, and there be of them two kinds, one of the length of two cubits, being very fat and round, and very sharp scales over the back; and they are called Druinae of D●us, that signifieth an Oak, because they live in bottom of Oaks: and they are also called Chelydri, because of their sharp skins or scales, for it is the manner of the Latins and the Grecians, to call the hard and rough skin of the body of man and beast, by the name of Chelydra: and I take the Serpents Cylmdri, to be the same that the Dryines be. Within the scales of this Serpent there are bred certain Flies with yellow wings, as yellow as any Brass, the which Flies at length do eat and destroy the Serpent that breedeth them. The colour of their back is blackish, and not 
Aetius.  white as some have thought, and the savour or smell coming from them like to the smell of a Horses hide, wet as it cometh out of the pit, to be shaved by the hand of a Tawyer or Glover. And Bellonius writeth, that he never saw any Serpent greater than this Dryine, which he calleth Dendrozailla, nor any that hisseth stronger; for he affirmeth, that one of these put into a sack, was more than a strong Countryman could carry two miles together without setting it down and resting. And likewise he saith, that he saw a skin of one of these stuffed with hair, which did equal in quantity the leg of a great man. The head of this beast is broad and flat, and Olaus Magnus writeth, that many times, and in many places of the North, about the beginning of Summer these Serpents are found in great companies under Oaks, one of them being their head or Captain, who is known by a white crest or comb on the top of his crown, whom all the residue do follow, as the Bees do their King and Captain. And these by the relation of old men are thought to beget a certain stone, by their mutable breathing upon some venomous matter, found in the trees leaves, or earth where they abide: For they abide not only in the roots, but in the hollow bodies of the trees, and sometimes for their meat and food, they leave their habitation, and descend into the Fens and Marshes to hunt Frogs: and if at any time they be assaulted with the Horse-flie, they instantly return back again into their former habitation. When they go upon the earth, they go directly or strait, for if they should wind themselves to run, they would make an offensive noise, or rather yield a more offensive smell: according to these verses of the Poet Lucan;  
Natrix & ambiguae ooleret qui Syrtidos arva  
Chersidros, tractique via fumante Chelydri.  
In English thus;  
The Snake which haunt the doubtful Syrteses sands,  
And Chelyders by sliding fume on lands.  
Georgius Fabricius writeth, that he saw in the Temple of Bacchus at Rome, a company of drunken men dancing, leading a male Goat for sacrifice, having Snakes in their mouths, which Snakes Prudentius the Christian poet calleth Chlydri, that is, Dryines in these verses following;  
— Baccho caper omnibus aris  
Caeditur, & virides discindunt ore Chelydros,  
Qui Bromium placare volunt, quod & ebria jam tum  
Ante oculos regis Satyrorum insania fecit.  
In English thus;  
A Goat to Bacchus on every altar lies,  
While sacrificers tear Dryines in pieces small  
By force of teeth, and that before the eyes  
Of Satyr's King, mad drunk they fall.  
The nature of this Serpent is very venomous and hot, and therefore it is worthily placed among the first degree or rank of Serpents, for the smell thereof doth so stupefy a man, as it doth near strangle him, for nature refuseth to breath, rather than to draw in such a filthy air. And so pestilent is the nature of this Beast, that it maketh the skin of the body of a man hurt by it, loose, stinking, and rotten, the eyes to be blind and full of pain, it restraineth the urine, and if it come upon a man sleeping, it causeth often neezing, and maketh to vomit bloody matter. If a man tread upon it unawares, although it neither sting nor bite him, yet it causeth his legs to swell, and his foot to lose the skin thereof: and that which is more strange, it is reported, that when a Physician cured the hand of one bitten by this Serpent, the skin of his hand also came off, and whosoever killeth one of these, if once he smell the savour of it, whatsoever he smelleth afterwards, he still thinketh it smelleth of the Dryine. And therefore most pestilent must this Serpent needs be, which killeth both touching and smelling.  
When it hath wounded or bitten, there followeth a black or red swelling about the sore, also a vehement pain over all the body through the speedy dispersing of the poison; also Pusiules or little wheals, madness, dryness of the body, and intolerable thirst, trembling and mortification of the members wounded, whereof many die. The cure is like to the cure of Vipers, and besides it is good to take Hart-wort drunk in Wine, or Trifoly, or the roots of Daffadil. Acorns of all kind of Oaks, are profitable against this poison, being beaten to powder and drunk. And thus much shall suffice for this Serpent.   

Of the Serpents called ELEPHANTS.  
THere be also Serpents called Elephants, because whomsoever they by't, they infect with a kind of leprosy, and I know not whether the Serpent Elops, Elopis, and Laphiati be the same, but because I find no matter worthy in them to be spoken of, and they are strangers in our Country, the Reader must be contented with their bare names without further description.   

Of FROGS.  
FRogs are called by the Hebrews, Zab, Zephardea, Vrdeana, and Vrdea Akruka, and Maskar; by the Arabians, Hardun, Difdah, Dijphoa, Difdapha, Altahaul; by the Grecians, Batrachos: whereof cometh the corrupted word Brackatas, and Garazum. Lalages and Kembroie, signifieth green Frogs; the Italians and Spaniards call it Rana, by the Latin word; the French, Grenoville; the Germans, Frosch, and Frosche, and Grassfroch, for a green Frog. The Flemings, Vrosch, and Vruesch, and Pivit; the Illytians and Polonians, Zaba, by a word derived from the Hebrew. It is some question from whence the word Rana is derived, and because of much controversy whether it hath received name, because it liveth on the land and in the water, or from the croaking voice which it useth: I will not trouble the English Reader with that discourse, only I am assured, that the word Frog in English, is derived from the Germane word Frosch, as many other English words are derived besides the common name of many Frogs. Homer in his Comedy of the fight betwixt Frogs and Mice called Batrachomyomachia, hath devised many proper names for Frogs, such as these are; Limnocharis, Gracediet, Pleus, Dustliver; Hydromedousa, Water-hunter; Phusignathos, Nature-cryer; Hypsiboas, Loud-cryer: Leuthai●s, Love-liver; Poluphonos, great Labourer; Krambophagos, Brasil-eater; Lymnesios', Pool-keeper; Kalaminthius, Mint-eater; Hydrocharis, Water-childe; Borborokoites, Noise-maker; Prassaphagos, Grass-eater; Pelousios', dust-creeper; Pelobates, dust-leaper; Krawgasides, drought-hater; Prassaios, Grasse-green: and such other like, according to the witty invention of the Author, all which I thought good to name in this place, as belonginging to this History.  
In the next place we are to consider the diversity and kinds of Frogs, as they are distinguished by the place of their abode: for the greatest difference is drawn from thence; some of them therefore are Water-frogs, and some are Frogs of the land: the Water-frogs live both in the water and on the land, in marshes, standing pools, running streams, and banks of Rivers, but never in the Sea; and therefore Rana Marina is to be understood of a Fish, and not a Frog, as Massarius hath learnedly proved against Marcellus. The Frogs of the land are distinguished by their living in Gardens, in Meadows, in hollow Rocks, and among fruits: all which several differences shall be afterward expressed, with their pictures in their due places: here only I purpose to talk of the vulgar and common Frog, whose picture with her young one is formerly expressed. Beside, these differ in generation: for some of them are engendered by carnal copulation, and of the slime and rottenness of the earth. Some are of a green colour, and those are eaten in Germany and in Flanders; some again are yellow, and some of an Ash-colour, some spotted, and some black, and in outward form and fashion they resemble a Toad, but yet they are without venom, and the female is always greater than the male: when the Egyptians will signify an impudent man, and yet one that hath a good quick sight, they picture a Frog, because he liveth continually in the mire, and hath no blood in his body, but about his eyes.  
The tongue is proper to this kind, for the forepart thereof cleaveth to the mouth, as in a fish, and the hinder part to the throat, by which he sendeth forth his voice; and this is to be understood, that all Frogs are mute and dumb, except the green Frogs, and the Frogs of the water, for these have voices. And many times the voices of Frogs proceedeth from the nature of the Countries wherein they live: for once all the Frogs, in Macedonia and Cyrenia, were dumb, until there were some brought thither out of some other Countries, as at this day the Frogs of Seriphus are all dumb, whereupon came the Proverb, Batrachos ec Seriphon, A Frog of Seriphus, because the Frogs of that Country do never croak, although you carry them into any other Country.  
This Seriphus is one of the Islands of the Sporades in Greece, wherein is the lake called Pierius, which doth not run in the Summer, but only in the Winter, and all the Frogs which are cast into that lake, are perpetually silent, and never utter their voice; whereof there are assigned two causes, one fabulous, and the other true and natural. The first, the Seriphians say, that when Perseus returned with the head of Medusa, having gone very far till he was weary, laid him down beside that lake to sleep, but the croaking Frogs made such a noise, as he could take no rest: Whereat Perseus was much offended; and therefore prayed Jupiter to forbid the Frogs from crying, who instantly heard his prayer, and enjoined perpetual silence to the Frogs in that water: and this is the fabulous reason, being a mere fiction of the Poets.  
The second and more true reason is that of Theophrastus, who saith, that for the coldness of the water, the Frogs are not able to cry in that place. The voice of Frogs is said by the Latinists to be Coaxare, and by the Grecians, Ololugon; peculiar words to set forth this crying: now because their tongue cleaveth to the palate of their mouth, and their voice proceedeth but from their throat to their mouth, and the spirit is hindered by the tongue, so as it cannot proceed directly; therefore it hath two bladders upon either side of the mouth, one which it filleth with wind, and from thence proceedeth the voice. Now when it croaketh, it putteth his head out of the water, holding the nether lip even with the water, and the upper lip above the water: and this is the voice of the male provoking the female to carnal copulation.  
They have but very small lungs, and those without blood, full of froth like to all other creatures of the water, which do lay eggs, and for this cause they do never thirst: wherefore also Sea-calves and Frogs are able to live long under the water. They have a double Liver; and a very small milt, their legs behind are long, which maketh them apt to leap; before they are shorter, having divided claws which are joined together with a thin broad skin, that maketh them more apt to swim. The most place of their abode is in fens, or in warm waters, or in fish-pools: but yellow and ash-coloured Frogs abide in Rivers Lakes, and standing Pools, but in the Winter time they all hide themselves in the earth. And therefore it is not true that Pliny saith, that in the Winter time they are resolved into slime, and in Summer they resume again their first bodies, for they are to be seen many times in the Winter; especially in those waters that are never frozen, as Agrecolaand Mathiolus hath sound observed, and they have been seen in certain running streams, holding small fishes in their mouths, as it were sucking meat out of them.  
Sometimes they enter into their holes in Autumn before Winter, and in the Spring time come out again. When with their croaking voices the male provoketh the female to carnal copulation, which he performeth not by the mouth (as some have thought) but by covering her back: the instrument of generation meeting in the hinder parts, and this they perform in the night season, nature teaching them the modesty or shamefastness of this action: And besides in that time they have more security to give themselves to mutual embraces, because of a general quietness, for men and all other their adversaries are then at sleep and rest. After their copulation in the waters, there appeareth a thick jelly, out of which the young one is found. But the land Frogs are engendered out of Eggs, of whom we discourse at this present; and therefore they both suffer copulation, lay their Eggs and bring forth young ones on the land. When the Egg breaketh or is hatched, there cometh forth a little black thing like a piece of flesh, which the Latins call Gyrini, from the Greek word Gyrinos', having no visible part of a living creature upon them, besides their eyes and their tails, and within short space after their feet are form, and their tail divided into two parts, which tail becometh their hinder-legs: wherefore when the Egyptians would describe a man that cannot move himself, and afterwards recovereth his motion, they decipher him by a Frog, having his hinder-legs. The heads of these young Gyrini, which we call in English Horse-nails; because they resemble a Horse-nail in their similitude, whose head is great, and the other part small, for with his tail he swimmeth. After May they grow to have feet, and if before that time they be taken out of the water, they die, when they begin to have four feet.  
And first of all they are of a black colour and round, and hereof came the Proverb, Rana Gyrina sapientior, wiser than a Horse-nail; because through the roundness and volubility of his body, it turneth itself with wonderful celerity, which way soever it pleaseth. These young ones are also called by the Grecians, Molurida, Brutichoi, and Batrachidae, but the Latins have no name for it, except Ranunculus, or Rana nasoens. And it is to be remembered, that one Frog layeth an innumerable company of Eggs, which cleave together in the water, in the middle whereof she herself lodgeth. And thus much may suffice for the ordinary procreation of Frogs by generation out of Eggs. In the next place I must also show how they are likewise engendered out of the dust of the earth by warm, aestive, and Summer showers, whose life is short, and there is no use of them.  
Aelianus saith, that as he travailed out of Italy into Naples, he saw divers Frogs by the way near Puteoli, whose forepart and head did move and creep, but their hinder-part was unformed and like to the slime of the earth, which caused Ovid to write thus;  
Semina limus habet virides generantia Ranas,  
Et generat truncas pedibus, & eodem corpore saepe  
Altera pars vivit, rudis est pars altera tellus.  
That is to say;  
Dirt hath his seed engendering Frogs full green,  
Yet so as feetlesse without legs on earth they lie,  
So as a wonder unto passengers is seen,  
One part hath life, the other earth full dead is nigh.  
And of these Frogs it is that Pliny was to be understood, when he saith, that Frogs in the Winter time are resolved into slime, and in the Summer they recover their life and substance again. It is certain also, that sometime it raineth Frogs, as may appear by Philarchus and Lembus, for Lembus writeth thus: Once about Dardania, and Paeonia, it reigned Frogs in such plentiful measure, or rather prodigious manner, that all the houses and high ways were filled with them, and the Inhabitants did first of all kill them, but afterwards perceiving no benefit thereby, they shut their doors against them, and stopped up all their lights to exclude them out of their houses, leaving no passage open, so much as a Frog might creep into, and yet notwithstanding all this diligence, their meat seething on the fire, or set on the table, could not be free from them, but continually they found Frogs in it, so as at last they were enforced to forsake that Country. It was likewise reported, that certain Indians and people of Arabia, were enforced to forsake their Countries through the multitude of Frogs.  
Cardan seemeth to find a reason in nature for this raining of Frogs, the which for the better satisfaction of the Reader, I will here express as followeth: Fiunt haec omnia ventorum ira, and so forward in his 16. Book De Subtilitate, that is to say; these prodigious rains of Frogs and Mice, little fishes and stones, and such like things is not to be wondered at: for it cometh to pass by the rage of the winds in the tops of the Mountains, or the uppermost part of the Seas, which many times taketh up the dust of the earth and congealeth them into stones in the air, which afterwards fall down in rain; so also doth it take up Frogs and Fishes, who being above in the air, must needs fall down again. Sometimes also it taketh up the eggs of Frogs and Fishes, which being kept aloft in the air among the whirlwinds, and storms of showers, do there engender and bring forth young ones, which afterwards fall down upon the earth, there being no pool for them in the air. These and such like reasons are approved among the learned for natural causes of the prodigious raining of Frogs.  
But we read in holy Scripture among the plagues of Egypt, that Frogs were sent by God to annoy them; and therefore whatsoever is the material cause, it is most certain that the wrath of God and his Almighty hand, is the making or efficient cause, and for the worthiness of that divine story, how God maketh and taketh away Frogs, I will express it as it is left by the holy Ghost, in ch. 8. Exod. ver. 5. Also the Lord said unto Moses, say thou unto Aaron, stretch thou out thy band with thy rod upon the streams, upon the rivers, and upon the ponds, and cause Frogs to come upon the land of Egypt. Ver. 6. Then Aaron stretched out his hand upon the waters of Egypt, and the Frogs came up and covered the land of Egypt. Vers. 7. And the Sorcerers did likewise with their Sorceries, and brought Frogs upon the land of Egypt. Vers. 8. Then Pharaoh called for Moses and Aaron, and said; Pray ye unto the Lord, that he may take away the Frogs from me, and from my people, and I will let the people go, that they may do sacrifice to the Lord. Vers. 9 And Moses said unto Pharaoh, concerning me, Command when I shall pray for thee and thy servants, and thy people, to destroy the Frogs from thee, and from thy houses, that they may remain in the River only. Vers. 10. Then he said to morrow, and he answered, Be it as thou hast said, that thou mayst know that there is none like the Lord our God. Vers. 11. So the Frogs shall depart from thee, and from thy houses, and from thy people, and from thy servants, only they shall remain in the River. Ver. 12. Then Moses and Aaron went out from Pharaoh, and Moses cried unto the Lord concerning the Frogs which he had sent unto Pharaoh. Vers. 13. And the Lord did according to the saying of Moses, so the Frogs died in the houses, and in the Towns, and in the fields. Vers. 14. And they gathered them together by heaps, and the land stank of them, etc.  
And this was the second plague of Egypt, wherein the Lord turned all the Fishes into Frogs: as the Book of Wisdom saith, and the Frogs ahounded in the King's chamber: and notwithstanding this great judgement of God for the present, Pharaoh would not let the people go, and afterwards that blind superstitious Nation became worshippers of Frogs, (as Philastrius writeth) thinking by this devotion, or rather wickedness in this observant manner, to pacify the wrath of God, choosing their own ways before the word of Almighty God: But vain is that worship which is invented without heavenly warrant, and better it is to be obedient to the will of God, then go about to please him with the cogitations of men, although in their pretended holiness we spend much time, wealth, and blood.  
There was one Cypselus, the father of Periander, who by his mother was hid in a Chest called Kypsele, to be preserved from the hands of certain murderers, which were sent to kill him. Wherefore afterwards the said Cypselus consecrated a house at Delphos to Apollo, because he heard his crying when he was hid in a chest, and preserved him. In the bottom of that house, was the trunk of a Palmtree and certain Frogs pictured running out of the same: but what was meant thereby is not certainly known, for neither Plutarch which writeth the story, nor Chersias which relateth it, giveth any signification thereof: but in another place where he enquireth the reason why the Oracle of Pythias gave no answer, he conjectured because it was that the accursed thing brought out of the Temple of Apollo from Delphos, into the Corinthian house, had engraven underneath the Brazen Palm, Snakes, and Frogs, or else for the signification of the Sun rising.  
The meat of Frogs thus brought forth are green herbs and Humble-bees, or Shorn-bugs, which they devour or catch when they come to the water to drink: sometime also they are said to eat earth, but as well Frogs as Toads do eat the dead Mole, for the Mole devoureth them being alive. In 
Albertus.  the month of August, they never open their mouths, either to take in meat or drink, or to utter any voice, and their chaps are so fast joined or closed together, that you can hardly open them with your finger, or with a stick. The young ones of this kind are killed by casting Long-wort, or the leaves of Sea-lettice, as Aelianus and Suidas write: and thus much for the description of their parts, generation, and sustentation of these common Frogs.  
The wisdom or disposition of the Egyptian Frogs is much commended, for they save themselves from their enemies with singular dexterity. If they fall at any time upon a Water-snake, which they know is their mortal enemy, they take in their mouths a round Reed, which with an invincible strength they hold fast, never letting go, although the Snake have gotten her into her mouth, for by this means the Snake cannot swallow her, and so she is preserved alive.  
There is a pretty fable of a great Bull which came to the water to quench his thirst, and whilst the Beast came running greedily into the water, he trod in pieces two or three young Frogs; then one of them which escaped with life, went and told his mother the miserable misfortune and chance of his fellows: she asked who it was that had so killed her young ones, to whom he answered: It was a great one, but how great he could not tell; the foolish Mother-frog desirous to have seen some body in the eyes of her son, began to swell with holding in of her breath, and then asked the young one if the Beast were as big as she? And he answered much greater, at which words she began to swell more, and asked him again if the Beast were so big? To whom the young one answered, Mother leave your swelling, for though you break yourself, you will never be so big as he: and I think from this fable came the Proverb, Rana Gyrina sapientior, wiser than the young Frog. This is excellently described by Horace in his third Satire, as followeth;  
Absentis ranae pullis vituli pede pressis  
Vnus ubi effugit matri denarrat, ut ingens  
Bellua cognates eliserit, illa rogare,  
Quantánt? Num tandem, se inflans sic magna fuisset?  
Major dimidio: Num tanto? Cum magis atque  
Se magis inflaret, non si te ruperis, inquit,  
Par eris: haec à te non multum abludit imago.  
Which may be Englished thus;  
In old Frogs absence, the young were pressed to death  
By feet of a great Calf, drinking in the water,  
To tell the dam, one ran that 'scaped with life and breath,  
How a great hest her young to death did scatter.  
How great said she? so big? and then did swell.  
Greater by half, said he: then she swoll more, and said  
Thus big? but he: cease swelling dam, for I thee tell,  
Though break thyself, like him thou never canst be made.  
There is another pretty fable in Aesop, tasking discontented persons under the name of Frogs, according to the old verse:  
Et veterem in limo ranae cacinere querelam,  
Nam neque sicca placet, nec quae stagnata palude  
Perpetitur, querulae semper convitia ranae.  
Which may be Englished in this manner;  
The Frogs amidst the earthly slime,  
Their old complaints do daily sing:  
Not pleased with pools, nor land that drine,  
But new displeasures daily bring.  
When Ceres went about seeking Proserpina, she came to a certain Fountain in Lycia to quench her thirst, the uncivil Lycians hindered her from drinking, both by troubling the water with their feet, and also by sending into the water a great company of croaking Frogs; whereat the Goddess being angry, turned all those Country people into Frogs. But Ovid doth ascribe this transmutation of the Lycians, to the prayer of Latona, when she came to drink of the Fountain to increase the milk in her breasts, at such a time as she nursed Apollo and Diana, which Metamorphosis or transmutation, is thus excellently described by Ovid;  
Aeternum stagno (dixit) vivatis in isto.  
Eveniunt optata deae, jnvat esse sub undis,  
Et modo to●a cava summergere membra palud●,  
Nunc proferre caput, summo modo gurgite nare,  
Saepe super ripam stagni consistere, saepe  
In gelidos resi●ire lacus, sed nunc quoque turpes  
Litibus exercent linguas, pulsoque pudore  
Quamvis sint sub aqua, sub aqua male dicere tentant.  
Vox quoque jam rauc● est, inflataque colla tumescunt:  
Iplaque dilatant patulos convitia rictus.  
Terg● caput ●angunt, colla intercepta videntur.  
Spina viret, venture pars maxima corporis albet,  
Limosoque novae saliunt in gurgite ranae.  
In English thus;  
— For ever might you dwell  
In this same pond she said: her wish did take effect with speed,  
For underneath the water they delight to be indeed:  
Now dive they to the bottom down, now up their heads they pop,  
Another while with sprawling legs they swim upon the top,  
And oftentimes upon the banks they have a mind to stoned,  
And oftentimes from thence again to leap into the pond:  
And there they now do practise still their filthy tongues to scold,  
And shamelessly, though underneath the water they do hold  
Their former wont of brawling, still avoid the water cold:  
Their voices still are hoarse and harsh, their throats have puffed goawls,  
Their chaps with brawling widened are, their hammer-headed joawles,  
Are joined to their shoulders just, the necks of them do seem  
Cut off: the ridge bone of their back sticks up with colour green.  
Their paunch which is the greatest part of all their trunk is grey,  
And so they up and down the pond made newly Frogs do play.  
Whatsoever the wisdom of Frogs is, according to the understanding of the Poets, this is certain, that they signify impudent and contentious persons, for this cause there is a pretty fiction in Hell betwixt the two Poets, Furipides and Aeschylus: for the ending of which controversy, Bacchus was sent down to take the worthiest of them out of Hell into Heaven: and as he went over Charon's Ferry, he heard nothing but the croaking of Frogs, for such contentious spirits do best befit Hell. And thus much shall suffice to have spoken of the wisdom of Frogs.  
Their common enemies are the Weasels, Poul-cats, and Ferrets, for these do gather them together, and lay of them great heaps within their dens: whereupon they feed in Winter. The Hearn also and Bittern, is a common destroyer of Frogs, and so likewise are some kind of Kites. The Night-birds, Gimus and Gimeta, the Water-snake (at whose presence in token of extreme terror) the Frog setteth up her voice in lamentable manner. The Moles are also enemies to Frogs, and it is further said; that if a burning Candle be set by the water side, during the croaking of Frogs, it will make them hold their peace. Men do also take Frogs, for they were wont to bait a hook with a little red wool, or a piece of red cloth, also the gall of a Goat put into a vessel, and set in the earth, will quickly draw unto it all the Frogs that be near it, as if it were unto them a very grateful thing: And thus much shall suffice to have spoken of the enemies of Frogs. Now in the next place we are to consider the several uses, both Natural, Medicinal, and Magical, which men do make of Frogs.  
And first of all the green Frogs, and some of the yellow which live in Floods, Rivers, Lakes, and Fish-pools, are eaten by men; although in ancient time they were not eaten, but only for Physic, for the broth wherein they were sod, and the flesh also, was thought to have virtue in it to cure them which were strucken by any venomous creeping Beast, especially mixed with Salt and Oil: but since that time Aetius discommendeth the eating of Frogs, proving that some of them are venomous, and that by eating thereof, extreme vomits have followed, and they can never be good, except when they are newly taken, and their skins diligently flayed off, and those also out of pure running waters and not out of muddy stinking puddles: and therefore adviseth to forbear in plenty of other meat, this wanton eating of Frogs, as things perilous to life and health, and those Frogs also which are most white when the skin is taken off, are most dangerous and fullest of venom, according to the counsel of Fiera, saying;  
Vltima, sed nostros non accessura lebetes,  
Noluimus, succi est pluvii & limosa maligni.  
Ni saliat, putris rana paraba titer.  
Irata est & adhuc rauca coaxat aquis.  
In English thus;  
We will not dress a Frog unless the last of all to eat,  
Because the juice thereof is muddy and of rain unclean,  
Except it go on earth, prepared way to leap.  
For, angry it ever is, and hath hoarse voice amid the stream.  
They which use to eat Frogs, fall to have a colour like lead, and the hotter the Countries are, the more venomous are the Frogs; in colder Countries, as in Germany they are not so harmful, especially after the Spring of the year, and their time of copulation passed. Besides, with the flesh of Frogs, they were wont in ancient time to bait their hooks, wherewithal they did take purple Fishes, and they did burn the young Frogs, putting the powder thereof into a Cat, whose bowels was taken out, then roasting the Cat, and after she was roasted, they anointed her all over with Honey, than ●aid her by a Wood side, by the odour and savour whereof, all the Wolf's and Fox's lodging in the said Wood were alured to come to it, and then the Hunters lying ready in wait, did take, destroy, and kill them. When Frogs do croak above their usual custom, either more often, or more shrill than they were wont to do: they do foreshow rain and tempestuous weather.  
Wherefore Tully saith in his first Book of Divination, who is it that can suspect, or once think that the little Frog should know thus much, but there is in them an admirable understanding nature, constant and open to itself, but more secret and obscure to the knowledge of men; and therefore speaking to the Frogs, he citeth these verses;  
Vos quoque signa videtis aquai dulcis alumnae,  
Cum clamore paratis inanes fundere voces,  
Absurdoque sono fontes & stagna cietis.  
In English thus;  
And you O Water-birds which dwell in streams so sweet,  
Do see the signs whereby the weather is foretold,  
Your crying voices wherewith the waters are replete,  
Vain sounds, absurdly moving ools and Fountains cold.  
And thus much for the natural use of Frogs. Now followeth the Magical. It is said that if a man 
Albertus. ●iranides, Democritus.  take the tongue of a Water-frog, and lay it upon the head of one that is asleep, he shall speak in his sleep, and reveal the secrets of his heart: but if he will know the secrets of a woman, then must he cut it out of the Frog alive, and turn the Frog away again, making certain characters upon the Frogs tongue, and so lay the same upon the panting of a woman's heart, and let him ask her what questions he will, she shall answer unto him all the truth, and reveal all the secret faults that ever she hath committed. Now if this magical foolery were true, we had more need of Frogs then of Justice's of Peace, or Magistrates in the Commonwealth.  
But to proceed a little further, and to detect the vanity of these men, they also say, that the staff wherewithal a Frog is struck out of a Snakes mouth, laid upon a woman in travail, shall cause an easy deliverance: and if a Man cut off a foot of a Frog as he swims in the water▪ and bind the same to one that hath the Gout, it will cure him. And this is as true as a shoulder of Mutton worn in one's Hat healeth the Toothache.  
Some again do write, that if a woman take a Frog, and spit three times in her mouth, she shall not conceive with child that year. Also if Dogs eat the pottage wherein a Frog hath been sod, it maketh him dumb and cannot bark. And if a Man cast a sod Frog at a Dog, which is ready to assault him, it will make him run away, (I think as fast as an old hungry Horse from a bottle of Hay.) These and such like vanities have the ancient Heathens (ignorant of GOD) firmly believed, till either experience disapproved their inventions, or the sincere knowledge of Religion enlightening their darkness, made them to forsake their former vain errors, which I would to GOD had come sooner unto them, that so they might never have sinned; or else being now come unto us their children, I pray GOD that it may never be removed, lest by trusting in lying vanities, we forsake our own mercy. And so an end of the Magical Uses. Now we proceed to the Medicinal, in the biting of every venomous creature. Frogs sod or roasted, are profitable, especially the broth, if it be given to the sick person without his knowledge, mixed with Oil and Salt, as we have said already. The flesh of Water frogs is good against the biting of the Sea-hare, the Scorpion, and all kind of Serpents; against Leprosy and scabs, and rubbed upon the body, it doth cure the same.  
The broth taken into the body with roots of Sea-holm, expelleth the Salamander: so also the Eggs of the Frog, and the Eggs of the Tortoise, hath the same operation, being sod with Calaminth. The little Frogs are an antidote against the Toads and great Frogs. Albertus also among other remedies, prescribeth a Frog to be given to sick Faulkons or Hawks: It is also good for cricks in the neck, or the Cramp. The same sod with Oil, easeth the pains and hardness of the joints and sinews: they are likewise given against an old Cough, and with old Wine and sod Corn drunk out of the Vessel wherein they are sod, they are profitable against the Dropsy, but with the sharpest Vinegar, Oil, and spume of Niter sod together, by rubbing and anointing, cureth all scabs in Horses, and pestilent tumours.  
There is an Oil likewise made out of Frogs, which is made in this manner; they take a pound of Frogs, and put them into a vessel or glass, and upon them they pour a pint of Oil, so stopping the mouth of the glass, they seethe it as they do the Oil of Serpents, with this they cure the shrinking of the sinews, and the hot Gout, they provoke sleep, and heal the inflammations in Fevers, by anointing the Temples. The effect of this Oil is thus described by Ser●nus;  
Saepe ita per vadit vis frigoris, ac tenet artus,  
Vt vix quasito medicamine pulsa recedat.  
Si renam ex ●leo decoxeris, abjice carn●m,  
Membra fove.—  
That is to say;  
Often are the sinews held by force invading cold,  
Which scarce can be repelled back by medicines tried might,  
Then scethe a Frog in purest Oil, as Ancients us have told,  
So bathe the members sick therein, Frogs flesh cast out of sight.  
And again in another place he speaking of the cure of the Fever, writeth thus;  
Sed prius est oleo partus fervescere Ranae,  
In triviis, ill●que artus perducere succo,  
In English thus;  
But first let Oil make hot young Frogs new found  
In ways, therewith bring sinews weak to weal full sound.  
To conclude, it were infinite and needless to express all that the Physicians have observed about the Medicines rising out of the blood, fat, flesh, eyes, heart, liver, gall, entrails, legs, and sperm of Frogs, besides powders, and distillations; therefore I will not weary the Reader, nor give occasion to ignorant men, to be more bold upon my writing of Physic than is reason, lest that be said against me which proverbially is said of unnecessary things, Ranis vinum ministras, you give Wine to Frogs, which have neither need nor nature to drink it, for they delight more in water. And so I conclude the History of this vulgar Frog.   

Of the GREEN FROG.  
THis Frog is called Calamites, and Dryophytes, and Man●is, and Rana virens. In Arabia b●e●haricon, and Cucunoines, and Cucumones, Irici, Ranulae, Brexantes, of Brex●ein, to rain, and thereof cometh the feigned word of Aristophanes, Brekekekex Koax; but I think that as our English word Frog is derived from the Germane word Frosch, so the Germans Frosch from the Greek word Brex. It is called also Zamia, that is, Damnum, loss, hurt or damage, because they live in trees, and many times harm Men and Cattle underneath the trees; and therefore called Zamiae, of the Greek word Zenocia 〈…〉. The Italians call it Racula, Ranocchia, Lo Ronovoto, Ra 〈…〉 onchia de rubetto. The French, Croissetz, and sometimes Graisset, Verdier; in Sauöy, Renogle. In Germany, Lou●srosch. In Poland, Zaba T●awna. Some of the Latins for difference sake call it Rana Rubeta, because it liveth in trees and bushes: and for the same cause it is called Calamites, because it liveth among reeds, and Dryopetes, because it selleth sometimes out of trees.  
It is a venomous Beast, for sometimes Cattle as they browse upon trees, do swallow down one of these upon the leaves not discerning it, because it is of the same colour: but presently after they have eaten it their Bellies begin to swell, which must needs proceed from the poisoned Frog.  
A second reason proving it to be venomous, is for that many Authors do affirm, that hereof is made the Psilothrum, for the drawing out of teeth by the roots, and for this cause is concluded to be venomous, because this cannot be performed without strong poison. But for the cure of the poison of this Frog, we shall express it afterward in the history of the Toad, and therefore the Reader must not expect it in this place. Always before rain they climb up upon the trees and there cry after a hoarse manner very much, which caused the Poet Serenus to call it Rauco ga●rula qu●s●u: at other times it is mute, and hath no voice: wherefore it is more truly called Manlis, that is, a Prophet or a Diviner, than any other kind of Frog, because other Frogs which are not altogether mute, do cry both for fear, and also for desire of carnal copulation, but this never cryeth but before rain.  
Some have been of opinion, that this is a dumb Frog; and therefore Vincentius Bellu●censis faith, that it is called a mute Frog from the effect: for there is an opinion, that this put into the mouth of a Dog, maketh him dumb, which if it be true; it is an argument of the extreme poison therein contained, overcoming the nature of the Dog, whose chiefest senses are his taste and his smelling. And thus much shall suffice for the description of this Frog.  
The medicinal virtues observed herein are these that follow. First if a man which hath a cough, do spit into the mouth of this Frog, it is thought that it doth deliver him from his cough, and being bound in a Crane's skin unto a man's thigh, procureth venereous desires: but these are but magical devices, and such as have no apparent reason in nature, wherefore I will omit them, and proceed to them that are more reasonable and natural. First, for the Oil of Frogs, that is the best which is made out of the green Frogs, as it is observed by Silvius; and if they are held betwixt a man's hands, in the fit of hot burning Ague, do much refresh nature, and ease the pain. For Fever-hecticks they prepare them thus: they take such Frogs as have white bellies, then cut off their heads and pull out their bowels, afterwards they seethe them in water, until the flesh fall from the bones, than they mingle the said flesh with Barley meal, made into paste, wherewithal they cram and feed Pullen with that paste, upon which the sick man must be fed, and in default of Frogs they do the like with Eels, and other like Fishes. But there is no part of the Frog so medicinable as is the blood, called also the matter or the juice, and the humour of the Frog, although some of them write, that there is no blood but in the eyes of a Frog: First therefore with this they kill hair, for upon the place where the hair was pulled off, they pour this blood, and then it never groweth more: And this as I have said already, is an argument of the venom of this Frog; and it hath been proved by experience, that a man holding one of these Frogs in his hands, his hands have begun to swell, and to break out into blisters. Of this virtue Serenus the Poet writeth thus;  
Praeterea quascunque voles avertere setas,  
Atque in perpetuum rediviva occludere tela,  
Corporibus vulsis saniem perducito ranae,  
Sed quae parva situ est, & rauco garrula questu.  
That is to say;  
Besides, from whatsoever bodies hairs thou will  
Be clean destroyed, and never grow again  
On them, the mattery blood of Frogs, all spread and spill,  
I mean the little Frog questing hoarse voice amain.  
The same also being made into a Verdigrease, and drunk the weight of a Crown, stoppeth the continual running of the urine. The humour which cometh out of the Frog, being alive when the skin is scraped off from her back, cleareth the eyes by an Ointment: and the flesh laid upon them, easeth their pains; the flesh and fat pulleth out teeth. The powder made of this Frog being drunk, stayeth bleeding, and also expelleth spots of blood dried in the body. The same being mingled with Pitch, cureth the falling off of the hair. And thus much shall suffice for the demonstration of the nature of this little green Frog.   

Of the Padock or Crooked back FROG.  
IT is apparent that there be three kinds of Frogs of the earth, the first is the little green Frog: the second is this Padock, having a crook back, called in Latin, Rubeta Gibbosa; and the third is the Toad, commonly called Rubetax, Bufo. This second kind is mute and dumb, as there be many kind of mute Frogs, such as is that which the Germans call Feurkrott, and our late Alchemists Puriphrunon, that is, a Firefrog, because it is of the colour of fire: This is found deep in the earth, in the midst of Rocks and stones when they are cleft asunder, and amongst metals, whereinto there is no hole or passage, and therefore the wit of man cannot devise how it should enter therein, only there they find them when they cleave those stones in sunder with their wedges and other instruments. Such as these are, are found near Tours in France, among a red sandy stone, whereof they make the Millstones, and therefore they break that stone all in pieces before they make the Millstone up, lest while the Padock is included in the middle, and the Millstone going in the mill, the heat should make the Padock swell, and so the Millstone breaking, the corn should be poisoned. Assoon as these Padocks come once into the air, out of their close places of generation and habitation, they swell and so die.  
This crook-backed Padock is called by the Germans, Gartonfrosch, that is, a Frog of the Garden, and Grasfrosch, that is, a Frog of the grass. It is not altogether mute, for in time of peril, when they are chased by men, or by Snakes, they have a crying voice, which I have oftentimes proved by experience, and all Snakes and Serpents do very much hunt and desire to destroy these: also I have seen a Snake hold one of them by the leg, for because it was great she could not easily devour it, and during that time it made a pitiful lamentation.  
These Padocks have as it were two little horns or bunches in the middle of the back, and their colour is between green and yellow, on the sides they have red spots, and the feet are of the same colour, their belly is white, and that part of their back which is directly over their breast, is distinguished with a few black spots. And thus much may serve for the particular description of the Padock, not differing in any other thing that I can read of from the former Frogs, it being venomous as they are, and therefore the cure is to be expected hereafter, in the next History of the Toad.   

Of the TOAD.  
Now I find of these Toads two kinds, the one called Rubeta palustris, a Toad of the fens, or of the waters; the other Rubeta terrestris, a Toad of the earth; And these in Authors are sometimes confounded, one taken for another. The greatest difference that I can learn, is their seat or place of habitation, for they live both of them in the land and in the water. And of them that be in the water, some of them be smaller than the other, and are therefore called Rubetulae, that is, little Toads: and I think they be the same which are called by some Authors Ranae Simoides. Near unto Zurick, there are Toads not half so big as the vulgar Toads, at a place called Kiburg, being of a dirty colour on the back, and sharp boned, the belly white and yellow, or rather betwixt both, the eyes of a gold flaming colour, the buttocks and hinder-legs hairy, and besides that place, these kinds of Toads are no where found. They have a very shrill voice, so as they are heard a great way off, like a small bell or trumpet, and they never utter their voice but in the Spring, and the forepart of the Summer; for about September they hide themselves in trees, neither do they live among the waters, but on the dry land; when they cry, it is certain that the night following will bring forth no frost.  
Like unto this there is a Toad in France called Bufo cornutus, a horned Toad, not because it hath horns, for that is most apparently false, but for that the voice thereof is like to the sound of a Cornet, or rather (as I think) like to a Raven called Cornix, and by a kind of Barbarism called Bufo cornutus. The colour of this Toad is like Saffron on the one part, and like filthy dirt on the other: besides, there are other venomous Toads living in sinks, privies, and under the roots of plants.  
There is another kind also, like to the Toad of the water, but in stead of bones it hath only gristles, and it is bigger than the Toad of the fen, living in hot places. There is another also, which although it be a Toad of the water, yet hath it been eaten for meat not many years since: the mouth of it is very great, but yet without teeth, which he doth many times put out of the water like a Tortoise to take breath, and in taking of his meat, which are flies Locusts, Caterpillars, Gnats and small creeping things, it imitateth the Chamaeleon, for it putteth out the tongue, and licketh in his meat by the space of three fingers, in the top whereof there is a soft place, having in it viscous humour, which causeth all things to cleave fast unto it which it toucheth, by virtue whereof it devoureth great flies. And therefore the said tongue is said to have two little bones growing at the root thereof, which by the wonderful work of Nature, doth guide, fortify and strengthen it. And thus much may serve as a sufficient relation unto the Reader for the diversity of Toads.  
Now we will proceed to the common description of both kinds together. This Toad is in all outward parts like unto a Frog, the fore-feets being short, and the hinder-feets long, but the body more heavy and swelling, the colour of a blackish colour, the skin rough, viscous, and very hard, so as it is not easy to be broken with the blow of a staff. It hath many deformed spots upon it, especially black on the sides, the belly exceeding all other parts of the body, standing out in such manner, that being smitten with a staff, it yieldeth a sound as it were from a vault or hollow place. The head is broad and thick, and the colour thereof on the nether part about the neck is white, that is, somewhat pale, the back plain without bunches, and it is said, that there is a little bone growing in their sides, that hath a virtue to drive away Dogs from him that beareth it about him, and is therefore called Apo●ynon. The whole aspect of this Toad is ugly and unpleasant. Some Authors affirm that it carrieth the heart in the neck, and therefore it cannot easily be killed, except the throat thereof be cut in the middle. Their liver is very vicious, and causeth the whole body to be of ill temperament: And some say they have two livers. Their milt is very small; and as as for their copulation and eggs, they differ nothing from Frogs.  
There be many late Writers, which do affirm that there is a precious stone in the head of a Toad, whose opinions (because they attribute much to the virtue of this stone) it is good to examine in this place, that so the Reader may be satisfied whether to hold it as a fable or as a true matter, exemplifying the powerful working of Almighty God in nature, for there be many that wear these stones in Rings, being verily persuaded, that they keep them from all manner of gripe and pains of the belly and the small guts. But the Art (as they term it) is in taking of it out, for they say it must be taken out of the head alive, before the Toad be dead, with a piece of cloth of the colour of red Scarlet, wherewithal they are much delighted, so that while they stretch out themselves as it were in sport upon that cloth, they cast out the stone of their head, but instantly they sup it up again, unless it be taken from them through some secret hole in the said cloth, whereby it falleth into a cistern or vessel of water, into the which the Toad dareth not enter, by reason of the coldness of the water. These things writeth Massarius.  
Brasavolus saith, that he found such a thing in the head of a Toad, but he rather took it to be a bone then a stone, the colour whereof was brown, inclining to blackness. Some say it is double, namely outwardly a hollow bone, and inwardly a stone contained therein, the virtue whereof is said to break, prevent, or cure the stone in the bladder. Now how this stone should be there engendered, there are divers opinions also, and they say that stones are engendered in living creatures two manner of ways, either through heat or extreme cold, as in the Snail, Perch, Crab, Indian Tortoises and Toads; so that by extremity of cold this stone should be gotten.  
Against this opinion the colour of the stone is objected, which is sometimes white, sometimes brown, or blackish, having a citrine or blue spot in the middle, sometimes all green, whereupon is naturally engraven the figure of a Toad, and this stone is sometimes called Borax, sometimes Crapadinae, and sometimes Nisae, or Nusae, and Cholonites. Others do make two kinds of these two stones, one resembling a great deal of milk mixed with a little blood, so that the white exceedeth the red, and yet both are apparent and visible: the other all black, wherein they say is the picture of a Toad, with her legs spread before and behind. And it is further affirmed, that if both these stones be held in one's hand in the presence of poison, it will burn him. The probation of this stone is by laying of it to a live Toad, and if she lift up her head against it, it is good, but if she run away from it, it is a counterfeit.  
Geor Agricola calleth the greater kind of these stones, Brontia, and the lesser and smother sort of stones, Ceraunie, although some contrary this opinion, saying that these stones Brantia, and Ceraunia, are bred on the earth by thundering and lightning. Whereas it is said before, that the generation of this stone in the Toad proceedeth of cold, that is utterly impossible, for it is described to be so solid and firm, as nothing can be more hard, and therefore I cannot assent unto that opinion, for unto hard and solid things, is required abundance of heat: and again, it is unlikely, that whatsoever this Toadstone be, that there should be any store of them in the world as are every where visible, if they were to be taken out of the Toads alive, and therefore I rather agree with Salveldensis a Spaniard, who thinketh that it is begotten by a certain viscous spume, breathed out upon the head of some Toad, by her fellows in the Spring time.  
This stone is that which in ancient time was called Batrachites, and they attribute unto it a virtue besides the former, namely, for the breaking of the stone in the Bladder, and against the Falling-sickness. And they further write, that it is a discoverer of present poison, for in the presence of poison it will change the colour. And this is the substance of that which is written about this stone. Now for my part I dare not conclude either with it, or against it, for Hermolaus, Massarius, Albertus, Sylvaticus, and others, are directly for this stone engendered in the brain or head of the Toad: on the other side, Cardan and Cesner confess such a stone by name and nature, but they make doubt of the generation of it, as others have delivered; and therefore they being in sundry opinions, the hearing whereof might confound the Reader, I will refer him for his satisfaction unto a Toad, which he may easily every day kill: For although when the Toad is dead, the virtue thereof be lost, which consisted in the eye, or blue spot in the middle, yet the substance remaineth, and if the stone be found there in substance, then is the question at an end, but if it be not, then must the generation of it be sought for in some other place.  
Thus leaving the stone of the Toad, we must proceed to the other parts of the story, and first of all their place of habitation, which for them of the water, is near the waterside, and for them of the earth, in bushes, hedges, rocks, and holes of the earth, never coming abroad while the Sun shineth, for they hate the Sunshine, and their nature cannot endure it, for which cause they keep close in their holes in the day time, and in the night they come abroad. Yet sometimes in rainy weather, and in solitary places, they come abroad in the day time. All the Winter time they live under the earth, feeding upon earth, herbs, and worms, and it is said, they eat earth by measure, for they eat so much every day as they can gripe in their forefoot, as it were sizing themselves, lest the whole earth should not serve them till the Spring. Resembling herein great rich covetous men, who ever spare to spend, for fear they shall want before they die. And for this cause in ancient time the wise Painters of Germany, did picture a woman sitting upon a Toad, to signify covetousness. They also love to eat Sage, and yet the root of Sage is to them deadly poison; They destroy Bees, without all danger to themselves, for they will creep to the holes of their Hives, and there blow in upon the Bees, by which breath they draw them out of the Hive, and so destroy them as they come out: for this cause also at the Waterside they lie in wait to catch them. When they come to drink in the day time they see little or nothing, but in the night time they see perfectly, and therefore they come then abroad.  
About their generation there are many worthy observations in nature, sometimes they are bred out of the putrefaction and corruption of the earth; it hath also been seen that out of the ashes of a Toad burnt, not only one, but many Toads have been regenerated the year following. In the New-world there is a Province called Dariene, the air whereof is wonderful unwholesome, because all the Country standeth upon rotten marshes. It is there observed, that when the slaves or servants water the pavements of the doors, from the drops of water which fall on the right hand, are instantly many Toads engendered, as in other places such drops of water are turned into Gnats. It hath also been seen, that women conceiving with child, have likewise conceived at the same time a Frog, or a Toad, or a Lizard, and therefore Platearius saith, that those things which are medicines to provoke the menstruous course of women, do also bring forth the Secondines. And some have called Bufonem fratrem Salernitanorum, & lacertam fratrem Lombardorum: that is, a Toad the Brother of the Salernit●ns, and the Lizard the Brother of the Lombard's: for it hath been seen that a woman of Salernum, hath at one time brought forth a Boy and a Toad, and therefore he calleth the Toad his Brother; so likewise a woman of Lombardy, a Lizard, and therefove he calleth the Lizard the Lombard's Brother. And for this cause, the women of those Countries, at such time as their child beginneth to quicken in their womb, do drink the juice of Parsley and Leeks, to kill such conceptions if any be.  
There was a woman newly married, and when in the opinion of all she was with child, in stead of a child she brought forth four little living creatures like Frogs, & yet she remained in good health, but a little while after she felt some pain about the rim of her belly, which afterward was eased by applying a few remedies. Also there was another woman, which together with a Man-child, in her Secondines did bring forth such another Beast; and after that a Merchant's wife did the like in Aneonitum. But what should be the reason of these so strange and unnatural conceptions, I will not take upon me to decide in nature, lest the Omnipotent hand of God should be wronged, and his most secret and just counsel presumptuously judged and called into question. This we know, that it was prophesied in the Revelation, that Frogs and Locusts should come out of the Whore of Babylon, and the bottomless pit, and therefore seeing the seat of the Whore of Babylon is in Italy, it may be that God would have manifested the depravation of Christian Religion, beginning among the Italians, and there continued in the conjoined birth of Men and Serpents: for surely, none but Devils incarnate, or men conceived of Serpent's brood, would so stiffly stand in Romish error as the Italians do, and therefore they seem to be more addicted to the errors of their Fathers, (which they say is the Religion wherein they were born) then unto the truth of Jesus Christ, which doth unanswerably detect the pride and vanity of the Romish faith.  
But to leave speaking of the conception of Toads in Women, we will proceed further unto their generation in the stomaches and bellies of men, whereof there may more easily a reason be given then of the former. Now although that in the earth Toads are generated of the putrefied earth and waters, yet such a generation cannot be in the body of man, for although there be much putrefaction in us, yet not so much to engender bones and other organs, such as are in Toads; as for Worms they are all flesh, and may more easily be conceived of the putrefaction in our stomaches. But than you will say, how comes it to pass that in men's stomaches there are found Frogs and Toads? I answer that this evil happeneth unto such men as drink water, for by drinking of water, a Toads egg may easily slip into the stomach, and there being of a viscous nature, cleaveth fast to the rough parts of the ventricle, and it being of a contrary nature to man, can never be digested or avoided, and for that cause the venom that is in it, never goeth out of the Egg either in operation or in substance, to poison the other parts of the body, but there remaineth until the Egg be form into a Toad, without doing further harm: and from hence it cometh that Toads are bred in the bodies of men, where they may as well live without air, as they do in the midst of trees and rocks, and yet afterwards, these Toads do kill the bodies they are bred in. For the venom is so tempered, that at last it worketh when it is come to ripeness, even as we see it is almost an usual thing, to take a poison, whose operation shall not be perceived, till many days, weeks, or months after.  
For the casting out of such a Toad bred in the body, this medicine is prescribed: They take a Serpent and bowel him, than they cut off the head and the tail, the residue of the body they likewise part into small pieces, which they see the in water, and take off the fat which swimmeth at the top, which the sick person drinketh, until by vomiting he avoid all the Toads in his stomach, afterwards be must use restorative and aromatical medicines. And thus much may suffice for the ordinary and extraordinary generation of Toads.  
These Toads do not leap as Frogs do, but because of their swelling bodies and short legs, their pace is a soft creeping pace, yet sometimes in anger they lift up themselves, endeavouring to do harm, for great is their wrath, obstinacy, and desire to be revenged upon their adversaries, especially the red Toad; for look how much her colour inclineth to redness, so much is her wrath and venom more pestilent. If she take hold of any thing in her mouth, she will never let it go till she die, and many times she sendeth forth poison out of her buttocks or backer parts, wherewithal she infecteth the air, for revenge of them that do annoy her: and it is well observed that she knoweth the weakness of her teeth, and therefore for her defence she first of all gathereth abundance of air into her body, wherewithal she greatly swelleth, and then by sighing uttereth that infected air as near the person that offendeth her as she can, and thus she worketh her revenge, killing by the poison of her breath. The colour of this poison is like milk, of which I will speak afterward particularly by itself.  
A Toad is of a most cold temperament, and bad constitution of nature, and it useth one certain herb wherewithal it preserveth the sight, and also resisteth the poison of Spiders, whereof I have heard this credible History related, from the mouth of a true honourable man, and one of the most charitable Peers of England, namely, the good Earl of Bedford, and I was requested to set it down for truth, for it may be justified by many now alive that saw the same.  
It fortuned as the said Earl travailed in Bedfordshire, near unto a Market-town called Owbourn, some 
A story.  of his company espied a Toad fight with a Spider, under a hedge in a bottom, by the highway-side, whereat they stood still, until the Earl their Lord and Master came also to behold the same; and there he saw how the Spider still kept her standing, and the Toad divers times went back from the Spider, and did eat a piece of an herb, which to his judgement was like a Plantain. At the last, the Earl having seen the Toad do it often, and still return to the combat against the Spider, he commanded one of his men to go, and with his dagger to cut off that herb, which he performed and brought it away. Presently after the Toad returned to seek it, and not finding it according to her expectation, swelled and broke in pieces: for having received poison from the Spider in the combat, nature taught her the virtue of that herb, to expel and drive it out, but wanting the herb, the poison did instantly work and destroy her. And this (as I am informed) was oftentimes related by the Earl of Bedford himself upon sundry occasions, and therefore I am the bolder to insert it into 〈◊〉 story.  
I do the more easily believe it, because of another like story related by Erasmus in his Book of 
A story,  Friendship, happening likewise in England, in manner as followeth. There was a Monk who had in his chamber divers bundles of green rushes, wherewithal he used to strew his chamber at his pleasure, it happened on a day after dinner, that he fell asleep upon one of those bundles of rushes, with his face upward, and while he there slept, a great Toad came and sat upon his lips, bestriding him in such manner as his whole mouth was covered. Now when his fellows saw it, they were at their wit's end, for to pull away the Toad was an unavoidable death, but to suffer her to stand still upon his mouth, was a thing more cruel than death: and therefore one of them espying a Spider's web in the window, wherein was a great Spider, he did advise that the Monk should be carried to that window, and laid with his face upward right underneath the Spiders web, which was presently accomplished. And assoon as the Spider saw her adversary the Toad, she presently wove her thread, and descended down upon the Toad, at the first meeting whereof the Spider wounded the Toad, so that it swollen, and at the second meeting it swollen more, but at the third time the Spider killed the Toad, and so became grateful to her Host which did nourish her in his Chamber; for at the third time the Toad leapt off from the man's mouth, and swelled to death; but the man was preserved whole and alive. And thus much may suffice for the antipathy of nature betwixt the Toad and the Spider.  
The Mole is also an enemy to the Toad, for as Albertus writeth, he himself saw a Toad crying above the earth very bitterly, for a Mole did hold her fast by the leg within the earth, labouring to pull her in again, while the other strove to get out of her teeth, and so on the other side, the Toads do eat the Moles when they be dead. They are also at variance with the Lizard, and all kinds of Serpents, and whensoever it receiveth any wound by them, it cureth itself by eating of Plantain. The Cat doth also kill Serpents and Toads, but eateth them not, and unless she presently drink she dyeth for it. The Buzzard and the Hawk are destroyers of Toads, but the Stork never destroyeth a Toad to eat it, except in extremity of famine, whereby is gathered the venomous nature of the Toad.  
Now to conclude, the premises considered which have been said of the Toad, the uses that are to follow are not many, except those which are already related in the Frog. When the Spaniards were in Bragua an Island of the New-found-world, they were brought to such extremity of famine, that a sick man amongst them was forced to eat two Toads, which he bought for two pieces of goldlace, worth in Spanish money six ducats. I do marvel why in ancient time the Kings of France gave in their Arms the three Toads in a yellow field, the which were afterwards changed by Glodoveus into three Flowers-de-luce in a field Azure, as Arms sent unto him from Heaven.  
When the Trojans dwelled near Moeotis, after the destruction of Troy, they were very much annoyed by the Goths, wherefore Marcomirus their King, determined to leave that Country, and to seek some where else a more quiet habitation. Being thus minded, he was admonished by an Oracle that he should go and dwell in that Country where the River Rhine falleth into the Sea, and he was also stirred up to take upon him that journey, by a certain Magitian-woman, called Alrunna, for this cunning Woman caused in the night time a deformed apparition to come unto him having three heads, one of an Eagle, another of a Toad, and the third of a Lion, and the Eagles head did speak unto him in this manner, Genus tuum o Marcomire opprimet me, & conculeabit. Leonem, & interficiet bufonem; that is to say, Thy stock or posterity, O Marcomirus, shall oppress me, it shall tread the Lion under foot, and kill the Toad. By which words he gathered, that his posterity should rule over the Romans, signified by the Eagle; and over the Germans, signified by the Lion; and over the French, signified by the Toad, because the Toad, as we have said, was the ancient Arms of France.  
It is an opinion held by some Writers, that the Weasels of the water do engender in copulation with the Toads of the water, for in their mouths, and feet of their belly, they do resemble them: Whereupon these verses were made;  
Bufones gigno putrida tellure sepulta,  
Humores pluvi● forte quod ambo sumu●,  
Humet is & friget, mea sic vis humet & alget,  
Cum perit in terra qui prius ignis erat.  
Which may be Englished thus;  
Buried in rotten earth, forth Toads I bring,  
Perhaps because we both are made of rain,  
That's moist and cold, moist I and ever freezing,  
When in the earth, that force from fire came.  
And thus we will descend to discourse of the Toads poison, and of the special remedies appointed for the same. First therefore, all manner of Toads, both of the earth and of the water are venomous, although it be held that the Toads of the earth are more poysonful than the Toads of the water, except those Toads of the water which do receive infection or poison from the water, for some waters are venomous. But the Toads of the land, which do descend into the marshes, and so live in both elements, are most venomous, and the hotter the Country is, the more full are they of poison.  
The Women-witches of ancient time which killed by poisoning, did much use Toads in their confections, which caused the Poet in his verses to write as followeth.  
Occurrit Matrona potens, quae molle Calenum  
Porrectura viro, miscet sitiente rubetam.  
Which may be Englished thus;  
There came a rich Matron, who mixed Calen Wine,  
With poison of Toads to kill her Spouse, O deadly crime.  
And again in another place,  
— Funus promittere patris  
Nec volo nec possum ranarum, in viscera nunquam  
Inspexi.—  
In English thus;  
I can nor will of Father's death a promise make,  
For of Toads poison I never yet a view did take.  
When an Asp hath eaten a Toad, their biting is incurable, and the Bears of Pamphilia and Cylicia, being killed by men after that they have eaten Salamanders or Toads, do poison their eaters. We have said already, that a Toad hath two livers, and although both of them are corrupted, yet the one of them is said to be full of poison, and the other to resist poison. The biting of a Toad, although it be seldom, yet it is venomous, and causeth the body to swell and to break, either by Impostumation, or otherwise, against which is to be applied common Antidotes, as women's Milk, treacle, roots of Sea-holm, and such other things. The spittle also of Toads is venomous, for if it fall upon a man, it causeth all his hair to fall off from his head; against this evil Paracelsus prescribeth a plaster of earth, mixed with the spittle of a man.  
The common people do call that humour which cometh out of the buttocks of a Toad when she swelleth, the urine of a Toad, and a man moistened with the same, be-pissed with a Toad; but the best remedy for this evil, is the milk of a woman, for as it resembleth the poison in colour, so doth it resist it in nature. The bodies of Toads dried, and so drunk in Wine after they be beaten to powder, are a most strong poison, against which and all other such poison of Toads, it is good to take Plantain and black Hellebore, Sea-crabs dried to powder and drunk, the stalks of Dogs-tongue, the powder of the right horn of a Hart, the milt, spleen, and heart of a Toad. Also certain fishes called Shel-crabs, the blood of the Sea-tortoise mixed with Wine, Cummin, and the rennet of a Hare. Also the blood of a Tortoise of the land mixed with Barley-meal, and the quintessence of treacle and Oil of Scorpions, all these things are very precious against the poison of Serpents and Toads.  
We have promised in the story of the Frog, to express in this place such remedies, as the learned Physicians have observed for the cure of the poison of Frogs. First therefore the poison of the Frog causeth swelling in the body, depelleth the colour, bringeth difficulty of breathing, maketh the breath strong, and an involuntary profusion of seed, with a general dulness and restinesse of body: for remedy whereof, let the party be enforced to vomit by drinking sweet Wine, and two drams of the powder of the root of Reeds or Cypress. Also he must be enforced to walking and running, besides daily washing. But if a Fever follow the poison or burning in the extremities, let the vomit be of water and Oil, or Wine and Pitch; or let him drink the blood of a Sea-tortoise, mixed with Cummine, and the rennet of a Hare, or else sweat in a Furnace or Hot-house a long time: besides many other such like remedies, which every Physician, both by experience and reading, is able to minister in cases of necessity, and therefore I will spare my further pains from expressing them in this place, and pass on to the medicinal virtues of the Toad, and so conclude this history.  
We have showed already that the Toad is a cold creature, and therefore the same sod in water, and the body anointed therewith, causeth hair to fall off from the members so anointed. There is a medicine much commended against the Gout, which is this: Take six pound of the roots of wild Cucumber, six pound of sweet Oil, of the marrow of Hearts, Turpentine, and Wax, of either six ounces, and six Toads alive, the which Toads must be bored through the foot, and hanged by a thread in the Oil until they grow yellow, then take them out of the Oil by the threads, and put into the said Oil the sliced root of a Cucumber, and there let it seethe until all the virtue be left in the Oil. Afterwards melt the Wax and Turpentine, and then put them all together in a glass, so use them morning and evening against the Gout, Sciatica, and pains of the sinews, and it hath been seen that they which have lain long sick, have been cured thereof, and grown perfectly well and able to walk. Some have added unto this medicine Oil of Saffron, Opobalsamum, blood of Tortoises, Oil of Sabine, Swine's grease, Quicksilver, and Oil of Bays.  
For the scabs of Horses, they take a Toad killed in wine and water, and so sod in a brazen vessel, and afterwards anoint the Horse with the liquor thereof. It is also said that Toads dried in smoke, or any piece of them carried about one in a linen cloth, do stay the bleeding at the nose. And this Frederick the Duke of Saxony, was wont to practise in this manner; he had ever a Toad pierced through with a piece of wood, which Toad was dried in the smoke or shadow, this he rolled in a linen cloth; and when he came to a man bleeding at the nose, he caused him to hold it fast in his hand until it waxed hot, and then would the blood be stayed. Whereof the Physicians could never give any reason, except horror and fear constrained the blood to run into his proper place, through fear of a Beast so contrary to humane nature. The powder also of a Toad is said to have the same virtue, according to this verse;  
Buffo ustus sistit naturae dote cruorem.  
In English thus;  
A Toad that is burned to ashes and dust,  
Stays bleeding by gift of Nature just.  
The skin of a Toad, and shell of a Tortoise, either burned or dried to powder, cureth the Fistulaes': Some add hereunto the root of Laurel and Hen-dung, Salt, and Oil of Mallows. The eyes of the Toad are received in Ointment against the Worms of the belly. And thus much shall suffice to have spoken of the history of the Toad and Frogs.   

Of the GREEN SERPENTS.  
IN Valois there are certain Green-serpents, which of their colour are called Grunling, and I take them to be the same which Hesychius called Sauritae, and Pliny by a kind of excellency, Snakes, of whom we shall speak afterwards, for I have no more to say of them at this present, but that they are very venomous. And it may be that of these came the common proverb, Latet Anguis sub herba, under the green herb lieth the Green-snake, for it is a friendly admonition unto us to beware of a falsehood covered with a truth like unto it.   

Of the HAEMORRHE.  
THis Serpent hath such a name given unto it, as the effect of his biting worketh in the bodies of men, for it is called in Latin, Haemorrbous, to signify unto us the male, and Haemorrbois, to signify the female, both of them being derived from the Greek word Aima, which signifieth blood, and Reo, which signifieth to flow, because whomsoever it biteth, it maketh in a continual bleeding sweat, with extremity of pain until it die. It is also called Affodius, and Afudius, Sabrine, and Halsordius, or Alsordius, which are but corrupted barbarous names from the true and first word Haem●rrbous.  
It is doubtful whether this be to be ascribed to the Asps or to the Vipers, for Isidorus saith it is 
Pliny.  a kind Asp, and Aelianus, a kind of Viper. They are of a sandy colour, and in length not past one foot, or three handfuls, whose tail is very sharp or small, their eyes are of a flery-flaming colour, their head small, but hath upon it the appearance of horns. When they go, they go strait and slowly, as it were halting and wearily, whose pace is thus described by Nicander;  
— Et instar  
Ipsius obliquae sua parvula terga Cerastae  
Claudicat: ex medio videas appellere dorso  
Paroum navigium, terit imam lubrica terram  
Alvus, & haud alio tacitè trahit ilia 〈…〉 tu,  
Ac per Arundineum si transeat illa grabatum  
In English thus;  
And like the Horned-serpent, so trails this elf on land,  
As though on back a little boat it drove,  
His sliding belly makes paths be seen in sand,  
As when by bed of Reeds she goes her life to save.  
The scales of this Serpent are rough and sharp, for which cause they make a noise when they go on the earth; the female resteth herself upon her lower part near her tail, creeping altogether upon her belly, and never holdeth up her head, but the male when he goeth holdeth up his head: their bodies are all set over with black spots, and themselves are thus paraphrstically described by Nicander;  
Vnum longa pedem, totoque gracillima tractu,  
Ignea quandoque est, quandoque est candida forma,  
Constrictumque satis collum, et tenuissima cauda.  
Bina super gelidos oculos frons cornua profert,  
Splendentem quadam radiorum albentia luce,  
Silvestres ut apes, populatricesque Locustae:  
Insuper horribile ac asprum caput hortet.  
Which may be Englished in this manner following;  
On foot in length, and slender all along,  
Sometime of fiery hue, sometime milk-white it is,  
The neck bound in, and tail most thin and strong,  
Whose forehead hath two horns above cold eyes:  
Which in their light resemble shining beams,  
Like Bees full wild, or Locusts spoilers bred,  
But yet to look upon all horrible in seams,  
For why? the cruel Boar they show in head.  
They keep in rocks, and stony places of the houses and earth, making their dens winding and hanging, according to these Verses;  
Rimosas colit illa Petras, sibique aspera tecta,  
Et modice pendens facit, inflexumque cubile.  
In English thus;  
The chinks of Rocks and passages in stone  
They dwell, wherein their lodgings bare,  
A little hanging made for every one,  
And bending too their sleepy harbours are.  
It is said that Canobus the Governor of Menelaus, chanced to fall upon this Serpent, in revenge whereof Helen his charge, the wife of Menelaus broke his backbone, and that ever since that time they creep lamely, and as it were without loins; which fable is excellently thus described by Nicander;  
Quondam animosa Helene cygni Jovis inclyta proles  
Eversa rediens Troia (nisi vana v●tustas)  
Huic indignata est generi, Pharias ut ad oras  
Venit, & adversi declinans flamina venti,  
Fluctivagam statuit juxta Nili ostia classem.  
Namque ubi nauclerus se fessum forte Canobus  
Sterneret, et bibulis fusus dormiret arenis:  
Laesa venenosoes H●morrhois impulit ictus,  
Illatamque tulit letali dente quietem:  
Protinus o●iperae cernens id filla Ledae,  
Oppressae medium serpenti fervida dorsum  
Infregit, tritaeque excussit vinculae spinae,  
Quae fragili illius sic dempta è corpore fugit,  
Et graciles Haemorrhoiae, obliquique Cerastae  
Ex hoc clauda trahunt jam foli tempore membra.  
Which may be Englished thus;  
Once noble Helen, Jove's child by Swanlike shape,  
Returning back from Troy, destroyed by Grecian war,  
(If that our ancients do not with fables us beclap)  
This race was envied by Pharias anger far,  
When to his shores for safety they did come,  
Declining rage of blustering windy seas,  
Water-biding-Navy at Nilus' mouth 'gan run,  
Where Canobus all tired, sainted for some ease:  
For there this Pilot, or Master of the Fleet,  
Did haste from boat to sleep in dreary sand,  
Where he did feel the teeth of Hemorrhe deep,  
Wounding his body with poison, deaths own hand.  
But when egge-breeding Leda's wench espied  
This harm, she pressed the Serpents back with stroke,  
Whereby the bands thereof were all 〈◊〉▪  
Which in just wrath for just revenge she broke.  
So ever since out of this Serpent's fr 〈…〉  
And body they are taken, which is the cause  
That Cerasts and lean Haemorrhs are ever 〈◊〉,  
Drawing their parts on earth by nature's laws.  
They which are stung with these Haemorrhs, do suffer very intolerable torments, for out of the wound continually floweth blood, and the excrements also that cometh out of the belly are bloody, or sometimes little rolls of blood in stead of excrements. The colour of the place bitten is black, or of a dead bloody colour, out of which nothing floweth at the beginning but a certain watery humour, then followeth pain in the stomach, and difficulty of breathing. Lastly, the powers of the body are broken, and opened, so that out of the mouth, gums, ears, eyes, fingers ends, nails of the feet, and privy parts, continually issueth blood, until a cramp also come, and then followeth death, as we read in Lucan of one Tellus a young noble man, slain by this Serpent, described as followeth;  
Impressit dentes Haemorrhois aspera Tullo  
Magnanimo juveni, miratorique Catonis:  
V●que solet pariter totis se effundere signis  
Coricii pressura croci: sic omnia membra  
Emisere simul rutilum pro sanguine vir●s.  
Sanguis erant lachrymae: qu●cunque foramina novit  
Humour, ab iis largus manat cruor, ora redundant,  
Et patulae nares, sudor rubet, omnia plenis,  
Membra fluunt venis: totum est pro vulnere corp●s.  
In English thus;  
The Haemorrhe fierce, in noble Tullus fastened teeth  
That valiant youth, great Cato's scholar deer:  
And as when Saffron by Corycians skeeths  
Is pressed, and in his colour on them all appear:  
So all his parts sent forth a poison red  
In stead of blood: Nay all in blood went round.  
Blood was his tears, all passages of it were sped,  
For out of mouth and ears did blood abound.  
Blood was his sweat, each part his vein out-bleeds,  
And all the body blood that one wound feeds.  
The cure of this Serpent, in the opinion of the Ancients, was thought impossible, as writeth Dioscrides▪ and thereof they complain very much, using only common remedies, as scarification, ●stions, sharp meats, and such things as are already remembered in the cure of the Dipsas. But besides these they use Vine-leaves, first bruised and then sod with Honey: they take also the head of this Serpent and burn it to powder, and so drink it, or else Garlic with Oil of Flower-de-luce, they give them also to eat Reisins of the Sun. And besides, they resist the eruption of the blood, with plasters laid to the place bitten, made of Vine-leaves and Honey, or the leaves of Purslane and Barley-meal. But before their urine turn bloody, let them eat much Garlic stamped, and mixed with Oil to cause them to vomit, and drink wine delayed with water, then let the wound be washed with cold water, and the bladder continually fomented with hot Sponges. Some do make the cure of it like the cure of the Viper, and they prescribe them to eat hard Eggs with Salt fish, and besides, the seed of Radish, the juice of Poppy, with the roots of Lily, also Daffadil, and Rue, Trefolie, Cassia, Opoponax, and Cinnamon in potion: and to conclude, the flowers and buds of the bush are very profitable against the biting of the Haemorrhe, and so I end the history of this Serpent.   

Of the Horned SERPENT.  
THis Serpent because of his Horns (although it be a kind of Viper) is called in Greek Rerastes, and from thence cometh the Latin word Cerastes, and the Arabian, Cerust, and Cerustes. It is called also in Latin, Ceristalis, Cristalis, Sirtalis, and Tristalis. All which are corrupted words, derived from Cerastes, or else from one another, and therefore I think it not fit to stand upon them. The Hebrews call it Schephiphon, the Italians, Cerastes, the Germans, En ge●urnte schleig; the French, Vn Ceraste, un serpent Cornu, that is, a horned Serpent; and therefore I have so called it in English, imitating herein both the French and Germans.  
I will not stand about the difference of Authors, whether this Serpent be to be referred to the Asps or to the Vipers, for it is not a point material, and therefore I will proceed to the description of his nature, that by his whole history, the Reader may choose whether he will account him a subordinate kind unto others, or else a principal of himself. It is an African Serpent, bred in the Lybian sandy seas, places not inhabited by men, for the huge Mountains of sands are so often moved by the winds, that it, is not only impossible for men to dwell there, but also very dangerous and perilous to travel through them, for that many times whole troops of men and cattle, are in an instant overwhelmed and buried in those sands. And this is a wonderful wor● of God, that those places which are least habitable for man, are most of all annoyed with the most dangerous biting Serpents.  
It is also said, that once these Horned Serpents departed out of Lybia into Egypt, where they depopulated all the Country. Their habitation is near the highways, in the sands, and under Cart-wheels: and when they go, they make both a sound with their motion, and also a furrow in the earth, according to the saying of Nicander;  
Ex iis alter echis velocibus obvia spinis,  
Recto terga tibi prolixus tram te ducit,  
Sed medio diffusius hic cerastes se corpore volvit:  
Curvum errans per iter, resonantibus aspera squamis.  
Qualiter aequoreo longissima gurgite navis,  
Quam violentus agit nunc huc, nunc Africus illuc,  
Pellitur, et laterum gemebunda fragore suorum  
Extra sulcandas sinuose fluctuat undas.  
Which may be Englished thus;  
Of these the Viper with swift bones thee meets,  
Trailing her back in path direct and straight,  
The Cerast more diffused in way thee greets  
With crooked turning, on scales make sounds full great:  
Like as a ship tossed by the Western wind,  
Sounds afar off, moved now here, now there,  
So that by noise of shrilling sides we find  
His furrows turned in Seas and water sphere.  
The quantity of this horned Serpent is not great, it exceedeth not two cubits in length; the colour of the body is branded like sand, yet mingled with another pale white colour, as is to be seen in a Hare's skin. Upon the head there are two horns, and sometimes four, for which occasion it hath received the name Cerastes, and with these horns they deceive Birds; for when they are hungry, they cover their bodies in sand, and only leave their horns uncovered to move above the earth, which when the Birds see, taking them to be Worms, they light upon them, and so are devoured by the Serpent. The teeth of this Serpent are like the teeth of a Viper, and they stand equal, and not crooked: In stead of a backbone they have a gristle throughout their body, which maketh them more flexible and apt to bend every way: for indeed they are more flexible than any other Serpent. They have certain red strakes cross their back, like a Crocodile of the earth, and the skins of such as are bred in Egypt are very soft, stretching like a Cheverell-glove, both in length and breadth, as it did appear by a certain skin taken off from one being dead; for being stuffed with Hay, it showed much greater than it was being alive, but in other Country's the skins are not so.  
I have heard this History of three of these Serpents brought out of Turkey, and given to a Noble man of Venice alive, who preserved them alive in a great Glass (made of purpose) upon sand, in that Glass nee●the fire: The description as it here followeth, was taken by John Faltoner, an English Traveller, saying. They were three in number, whereof one was thrice so big as the other two, and that was a female, and she was said to be their Mother; she had laid at that time in the sands four or five Eggs, about the bigness of Pigeons Eggs. She was in length three foot, but in breadth or quantity almost so big as a man's Arm: her head was flat, and broad as two fingers, the apple of the eye black, all the other part being white.  
Out of her eyelids grew two horns, but they were short ones, and those were truly Horns, and not flesh. The neck compared with the body was very long and small, all the upper part of the skin was covered with scales, of ash-colour, and yet mixed with black. The tail is at it were brown when it was stretched out. And this was the description of the old one: the other two being like to her in all things, except in their horns, for being small, they were not yet grown. Generally, all these horned Serpents have hard dry scales upon their belly, wherewithal they make a noise when they go themselves, and it is thus described by Nicander;  
Nunc potes actutum, insidiatoremque Cerasten  
Noscere, vipereum veluti genus, huic quia dispar  
Non is corpus habet, sed qnatuor aut duo profert  
Cornua, cum mutila videatur Vipera front.  
Squalidus albenti color est.  
In English thus;  
You well may know the treacher Cerasts noise,  
A Viper-kinde, whose bodies much agree,  
Yet these four h●rns and brandy colour, poise,  
Where Viper none, but forehead plain we see.  
There is no Serpent except the Viper that can so long endure thirst as this horned Serpent, for they seldom or never drink; and therefore I think they are of a Viper's kind: for besides this also it is observed, that their young ones do come in and out of their bellies as Vipers do: They live in hatred with all kind of Serpents, and especially with Spiders. The Haws of Egypt also do destroy horned Serpents and Scorpions: but about Thebes in Egypt there are certain sacred Snakes (as they are termed) which have horns on their head, and these are harmless unto men and beasts, otherwise all these Serpents are virulent and violent against all creatures, especially men: yet there be certain men in Lybia called Psilli, which are in a league, or rather in a natural concord with horned Serpents. For if they be bitten by them at any time, they receive no hurt at all: and besides, if they be brought unto any man that is bitten with one of these Serpents, before the poison be spread all over his body, they help and cure him, for if they find him but lightly hurt, they only spit upon the wound, and so mitigate the pain, but if they find him more deeply hurt, than they take much water within their teeth, and first wash their own mouth with it, then spit out the water into a pot, and make the sick man to drink it up. Lastly, if the poison be yet strong, they lay their naked bodies upon the naked poisoned body, and so break the force of the poison. And this is thus described by the Poet, saying,  
Audivi Lybicos Psyllos, quos aspera Sir●is  
Serpentumque ferax patria alit populos,  
Non ictu inflictum diro, morsuve venenum  
Laedere: quin laesis far & opem reliquis,  
Non vi radicum proprio, sed corpore juncto.  
That is to say,  
The Lybian Psylli, which Serpent-breeding Syrteses dwell  
As I have heard, do cure poison, stings, and bites,  
Nor hurt themselves, but it in other quell:  
By no roots force, but joining bodies quites.  
When a horned Serpent hath bitten a man or beast, first about the wound there groweth hardness, and then pustules. Lastly, black, earthy and pale matter: the genital member standeth out strait and never falleth, he falleth mad, this eyes grow dim, and his nerves immanuable, and upon the head of the wound groweth a scab like the head of a Nail, and continually pricking, like the pricking of Needles: And because this Serpent is immoderately dry, therefore the poison is most pernicious; for if it be not holpen within nine days, the patient cannot escape death. The cure must be first by cutting away the flesh unto the bone, where the wound is, or else the whole member if it can be, then lay upon the wound Goat's dung sod with Vinegar or Garlic, and Vinegar or Barley-meal, or the juice of Cedar, Rue, or Nep, with Salt and Honey, or Pitch and Barley-meal, and suchlike things outwardly: inwardly Daffadil and Rue in drink, Radish-seed, Indian Cummin, with wine and Castoreum, and also Calamint, and every thing that procureth vomit. And thus much for the description of the Horned Serpent.   

Of the HYENA.  
THere be some that make question whether there be any such Serpent as this or no, for it is not very like that there is any such, and that this Hyaena is the self same which is described to be a fourfooted Beast, for that which is said of that, is likewise attributed to this: namely, that it changeth sex, being one year a male, another year a female, and that the couples which seem to be married together, do by continual intercourse, bring forth their young ones, so that the male this year is the female next year, and the female this year is the male next year. And this is all that is said of this Serpent.   

Of the HYDRA, supposed to be killed by Hercules.  
THe Poets do fain, that near to the Fountain Amymona, there grew a Plantain, under which was bred a Hydra which had seven heads: whereof one of these heads was said to be immortal: with this Hydra Hercules did fight; for there was in that immortal head such a poison as was uncurable; wherewithal Hercules moistened the head of his Darts after he had killed it: and they say, that while Hercules struck off one of these heads, there ever arose two or three more in the room thereof, until the number of fifty, or as some say, fourscore and ten heads were strucken off: and because this was done in the fen of L●rns, therefore there grew a Proverb of Lerna malorum, to signify a multitude of unresistable evils.  
And some ignorant men of late days at Venice, did picture this Hydra with wonderful Art, and set it forth to the people to be seen; as though it had been a true carcase, with this inscription. In the year of Christ's incarnation, 550. about the month of January, this monstrous Serpent was brought out of Turkey to Venice, and afterwards given to the French King; it was esteemed to be worth 6000. Ducats. These Monsters signify the mutation or change of worldly affairs, but (I trust said the Author of the inscription, who seemed to be a Germane) the whole Christian World is so afflicted that there is no more evil that can happen to the▪ Christian World, except destruction; and therefore I hope that these Monsters do not foreshow any evil to the Christians. Therefore seeing the Turkish Empire is grown to that height, in which estate all other former Kingdoms fell, I may divine and prophesy that the danger threatened hereby, belongeth to the Turks, and not unto us, in whose Government this Monster was found to be bred: and the hinder part of his head seemeth to resemble a Turks Cap. Thus far this inscribing Diviner. But this fellow ought first of all to have enquired about the truth of this Picture, whether it were sincere or counterfeit, before he had given his judgement upon it: For that there should be such a Serpent with seven heads, I think it impossible, and no more to be believed and credited, then that Castor and P●llux were conceived in an Egg, or that Pluto is the GOD of Hell, or that armed men were created out of Dragon's teeth, or that Vulcan made Achilles his Armour, or that Venus was wounded by Diomedes; or that Ulysses was carried in Bottles, so true I think is the shape of this Monster: for the head, ears, tongue, nose, and face of this Monster, do altogether degenerate from all kinds of Serpents, which is not usual in Monsters, but the foreparts do at most times resemble the kind to which it belongeth; and therefore if it had not been an unskilful Painter's device, he might have framed it in a better fashion, and more credible to the world. But let it be as it is, how doth he know that this evil doth more belong to the Turks then to the Christians? For shall we be so blind and flatter ourselves so far, as not to acknowledge our sins, but to lay all the tokens of judgement upon our adversaries? But if there appeared in us any repentance or amendment of those faults, for which God hath suffered in his justice, that impious Tyrant and Tyrannical Government to prevail against Christians, than we might think that GOD would look mercifully upon us, and avert his wrath from us upon our enemies. But with sorrow and grief be it spoken, all the Kings and people of Christendom, do directly go forward without stumbling in those vile courses, and odious crying sins, for which God hath set up the Tu●ks against former ages, and therefore we have no cause to hope that ever this rod shall be cast into the fire, until the chastisement of God's children have procured their amendment, and if no amendment, than all the powers of heaven (the blessed Trimty excepted) cannot keep Christendom from ruin and destruction, which God of his infinite mercy turn away from us.  
To turn again to the story of the Hydra, I have also heard, that in Ve●ice in the Duke's treasury, among the rare Monuments of that City, there is preserved a Serpent with seven heads, which if it be true, it is the more probable that there is a Hydra, and then the Poets were not altogether deceived, that say, Hercules killed such a one. This Hydra which Hercules slew, they say was engendered betwixt Echidna and Typhaon, and nourished by Juno in Le●na, in hatred of Hercules: and they say further, that when he came to kill it, there came a Crab or Cancer to help the Hydra against Hercules, who instantly called upon jolaus for help, and so jolaus slew the Crab, and He●cules the Hydra.  
Phaaephatus maketh the story of He●cules by killing the Hydra, to be a mere allegory, saying, that the Hydra was a Castle kept by fifty men, the King whereof was called Lernus, who was assisted by a Noble man (called Cancer) against the assaults of Hercules, and that Hercules by the help of him, King of the Thebans, overcame that King and Castle. Other say that Lerna and Hydra signify the two kinds of Envy, distinguished by Invidia, and Invidentia, in himself, which arise out of the monstrous filthy fen of humane corruption; like a monstrous hideous Dragon, with whom he strore, and as he struck off one head or tentation, so two or three other continually arose in the room thereof. And thus much for the Hydra, whether it be true or fabulous.   

Of innocent SERPENTS.  
I Do read of two kinds of innocent Serpents, one called Lybies, because they are only in afric, and never do hurt unto men, and therefore Nicander was deceived, which maketh this kind of Serpent to be the same with the Am●dyte, whose sting or teeth are very mortal and deadly. There be also other kinds of harmless Serpents, as that called Molurus, Mustaca, and Mylacris, which is said to go upon the tail, and it hath no notable property, except that one thing which giveth it the name, for Molurus is derived from Molis Our●n, that is hardly making water.  
There be also domestical innocent Serpents, Myagrus, Orophia, and Spathiurus, which whether they be one kind or many, I will not stand upon, for they are all termed by the Germans, Hussunck, and Husschlang, that is, a House-snake. They live by hunting of Mice, and Weasels, and upon their heads they have two little ears, like to the ears of a Mouse, and because they be as black as coals, the Italians call them Serpe nero, and Carbon, and Garabonazzo, and the Frenchmen, Anguille de Hay, that is, a Snake of hedges. There be some that nourish them in Glasses with bran, and when they are at liberty they live in Dunghills also, wherein they breed sometimes, they have been seen to suck a Cow, for than they twist their tails about the Cow's legs. Matthiolus writeth, that the flesh of this Snake, when the head, tail, entrails, fat, and gall are cut off and cast away, to be a special remedy against the French-pox.  
There are are also other kinds of Innocent Serpents, as that called Parea, and in Italy Baron, and Pagerina, which are brought out of the East, where these are bred. There be no other harmful Serpents in that Country. They are of a yellow colour like Gold, and about four spans long: upon either side they have two lines or strikes, which begin about a hand breadth from their neck, and end at their tail. They are without poison as may appear by the report of Gesner, for he did see a man hold the head alive in his hand. And thus much shall suffice to have spoken of Innocent Serpents.   

Of the LIZARD.  
ALthough there be many kinds of Lizards, yet in this place I will entreat first of the vulgar Lizard, called in the Hebrew Letaah, Lanigerm●sha, Lyserda, Carbo, Pelipah, and Eglose; the Chaldeans, Haltetha, and Humeta; the Arabians, Ataia, Albathaie, or Albadaie, Hardun, Atab, Samabras, Saambras; the Grecians in ancient time Sauros, and Saura, and vulgarly at this day Kolisaura; the Italians in some places, Liguro, ●●eguro, Lucerta, and Lucertula; about Trent, Racani, and Ramarri, and yet Remarro is also used for a Toad; the Spaniards, Lagarto, Lacerta, Lagartisa, and Lagardixa; the French, Lisarde; the Germans, Adax, and when they distinguish the male from the female, they express the male, Ein Egochs, and the female, Eagles; in Hessia, Lydetstch; in Flanders and Illyria, Gessierka, and Gesstier; the Latins, Lacertus, and Lacerta, because it hath arms, and shoulders like a man, and for this cause also the Salamander, the Stellion, the Crocodile, and Scorpions are also called sometimes Lacerti, Lizards. And thus much shall suffice for the name.  
The vulgar Lizard is described on this sort; the skin is hard and full of scales, according to this saying of Virgil;  
Absint & picti squalentia terga Lacerti.  
In English thus;  
— Those put away  
And painted Lizards▪ with their▪ scaly backs.  
The colour of it is pale, and distinguished with certain rusty spots, as Pliny writeth, with long strikes or lines to the tail; but generally they are of many colours, but the green with the white belly living in bushes, bedges, and is the most beautiful, and most respected; and of this we shall peculiarly entreat hereafter. There have been some Lizards, taken in the beginning of September, whose colour was like Brass, yet dark and dusky, and their belly partly white, and partly of an earthy colour, but upon either side they had certain little pricks or spots like printed Scars: their length was not passed four fingers, their eyes looked backward and the holes and passages of their ears were round, the fingers of their feet were very small, being five in number, both before and behind, with small nails, and behind that was the longest which standeth in the place of a man's forefinger, and one of them standeth different from the other, as the thumb doth upon a man's hand, but on the forefeet all of them stand equal, not one behind or before another.  
These little Lizards do differ from the Stellions in this; that they have blood in their veins, and they are covered with a hard skin, winking with the upper eyelid. All manner of Lizards have a cloven tongue, and the top thereof is somewhat hairy, or at the least wise divided like the fashion and figure of hair. Their teeth are also as small as hair, being black, and very sharp, and it seemeth also they are very weak, because when they by't, they leave them in the wound. Their lungs are small and dry, yet apt to swell and receive wind● by inflammation: their belly is uniform and simple, their entrails long, their Milt round round and small, and their stones cleave inwardly to their loins: their tail is like the tail of a Serpent; and it is the opinion of Aristotle, that the same being cut off, groweth again. The reason whereof is given by Cardan, because imperfect creatures are full of moistness; and therefore the parts cut off do easily grow again. And Pliny reporteth that in his days he saw Lizards with double tails, whereunto Americus Vespusius agreeth, for he saith, that he saw in a certain Island not far from Lisbon, a Lizard with a double tail. They have four feet, two behind and two before, and the former feet bend backward, and the hinder feet forward, like to the knees of a man.  
Now concerning the different kinds of Lizards, I must speak as briefly as I can in this place, wherein I shall comprehend both the Countries wherein they breed, and also their several kinds, with some other accidents necessary to be known. There is a kind of Lizard called Guarell, or Well, and 
Avicenna.  Alguarill, with the dung whereof the Physicians do cure little pimples and spots in the face, and yet Bel●unensis maketh a question, whether this be to be referred to the Lizards or not, because Lizards are not found but in the Country, out of Cities, and these are found every where.  
There is also another kind of Lizard called Lacertus Martensis, which being salted, with the head and purple Wool, Oil of Cedar, and the powder of burnt Paper, so put into a linen cloth, and rubbed upon a bald place, do cause the hair that is fallen off to come again. There be other Lizards, 
Marcellus.  called by the Grecians Arurae, and by the Latins, Lacertae P●ssininae, which continually abide in green corn; these burned to powder, and the same mixed with the best wine and honey, do cure blind eyes by an ointment.  
Albertus writeth, that a friend of his worthy of credit, did tell him that he had seen in Provence, a part of France, and also in Spain, Lizards as big as a man's leg is thick, but not very long, and these did inhabit hollow places of the earth, and that many times when they perceived a man or beast pass by them, they would suddenly leap up to his face, and at one blow pull off his cheek. The like also is reported of P●emont in France, where there be Lizards as great as little Puppies, and that the people of the Country do seek after their dung or excrements, for the sweetness and other virtues thereof.  
In Lybia there are Lizards two cubits long, and in one of the Fortunate Islands called Cap●●ria, 
Strabo. Solinus.  there are also exceeding great Lizards.  
In the Island of Dioscorides, near to Arabia the lesser, there are very great Lizards, the flesh whereof the people eat, and the fat they seethe, and use in stead of Oil: these are two cubits long, and I know not whether they be the same which the Africans call Du●h, and live in the deserts of Lybia. They drink nothing at all, for water is present death unto them, so that a man would think that this Serpent were made all of fire, because it is so presently destroyed with water. Being killed there cometh no blood out of it, neither hath it any poison but in the head and tail. This the people hunt after to eat, for the taste of the flesh is like the taste of Frogs flesh, and when it is in the hole or den, it is very hardly drawn forth, except with spades and mattocks, whereby the passages are opened, and being abroad it is swift of foot.  
The Lizards of India, especially about the Mountain Nisa, are 24 foot in length, their colour variable, 
Aelianus. Polycletus.  for their skin seemeth to be flourished with certain pictures, soft and tender to be handled. I have heard that there hangeth a Lizard in the King's house at Paris, whose body is as thick as a man's body, and his length or stature little less; it is said it was taken in a prison or common G●ole, being found sucking the legs of prisoners: and I do the rather believe this, because I remember such a thing recorded in the Chronicles of France, and also of another somewhat lesser, preserved in the same City, in a Church called Saint Anthony's. And to the intent that this may seem no strange nor incredible thing, it is reported by Volatteran, that when the King of Portugal had conquered certain Islands in Aethiopia, in one of them they slew a Lizard, which had devoured or swallowed down a whole infant, so great and wide was the mouth thereof: it was eight cubits long, and for a rare miracle it was hanged up at the gate Flumentana in Rome, in the roof, and dedicated to the Virgin Mary. Besides these, there are other kind of Lizards, as that called Lacerta vermicularis, because it liveth upon Worms and Spiders, in the narrow walls of old buildings. Also a silver-coloured Lizard, called Liacome, living in dry and sunshining places. Another kind called Senabras, and Adare, and Sennekie. Scene is a red Lizard, as Silvaticus writeth, but I rather take it to be the Scinck, or Crocodile of the earth, which abound near the red Sea.  
There is also another kind of Lizard called Lacertus Solaris, a Lizard of the Sun, to whom Epiphanius compareth certain Heretics called Samps●i, because they perceive their eyesight to be dim and dull. They turn themselves fasting in their Caves to the East, or Sunrising, whereby they recover their eyesight again.  

The picture of the Lizard with the belly upward.  
In Sarmatia, a Country of the Rutenes, there is a Province called Samogithia, wherein the Lizards are very thick, black, and great, which the foolish Country people do worship very familiarly, as the Gods of good fortune; for when any good befalleth them, they entertain them with plentiful banquets and liberal cheer: but if any harm or mischance happen unto them, than they withdraw that liberality, and entreat them more coursely, and so these dizzardly people think to make these Lizards by this means, more attentive and vigilant for their welfare and prosperity.  
In the Proyince of Cataia, subject to the Tartars, there are very great Lizards, (or at least wise Serpents like Lizards) bred, containing in length ten yards, with an answerable and correspondent compass and thickness.  
Some of these want their forelegs, in place whereof they have claws like the claws of a Lion, or talons of a Falcon. Their head is great, and their eyes are like two great loaves. Their mouth and the opening thereof so wide, as it may swallow down a whole man armed, with great, long, and sharp teeth, so as never any man or other creature durst without terror look upon that Serpent. Wherefore they have invented this art or way to take them.  
The Serpent useth in the day time to lie in the Caves of the earth, or else in hollow places of Rocks and Mountains. In the night time it cometh forth to feed, ranging up and down seeking what it may devour, neither sparing Lion, Bear, nor Bull, or smaller beast, but eateth all he meeteth with until he be satisfied, and returneth again to his den. Now for as much as that Country is very soft and miry: the great and heavy Bulk of this Serpent maketh as it were a Ditch by his weight in the sand or mire, so as where you see the trailing of his body, you would think there had been rolled some great vessel full of Wine, because of the round and deep impression it leaveth in the earth.  
Now the Hunters which watch to destroy this beast, do in the day time fasten sharp stakes in the earth, in the path and passage of the Serpent especially near to his hole or lodging, and these stakes are pointed with sharp Iron, and so covered in the earth or sand, whereby it cometh to pass, that when in his wont manner he cometh forth in the night season to seed, he unawares fasteneth his breast, or else mortally woundeth his belly upon one of those sharp-pointed stakes. Which thing the Hunter's lying in wait observing, do presently upon the first noise with their swords kill him if he be alive, and so take out his gall which they sell for a great price, for therewithal the biting of a mad Dog is cured, and a woman in travel tasting but a little of it, is quiclky discharged of her burden. It is good also against the Hemroids and Piles. Furthermore, the flesh of this Serpent is good to be eaten, and these things are reported by Paulus Venetus, and this story following.  
As Americus Vesputius sailed in his journey from the Fortunate Islands, he came unto a Country where he found the people to feed upon sod flesh, like the flesh of a serpent, & afterwards they found this beast to be in all things like a Serpent without wings, for they saw divers of them alive, taken and kept by the people to kill at their own pleasure. The mouths whereof were fast tied with ropes, so as they could not open them to bite either man or beast, and their bodies were tied by the legs. The aspect of these beasts was fearful to his company, and the strangers which did behold it, for they took them to be Serpents, being in quantity as big as Roe-bucks, having long feet and strong claws, a speckled skin, and a face like a Serpent: from the nose to the tip of his tail, all along the back there grew a bristle, as it were the bristle of a Boar, and yet the said Nation feedeth upon them, and because of their similitude with Lizards, I have thought good to insert their relation among the Lizards in this place, leaving it to the further judgement of the Reader, whether they be of this kind or not.  
In C●lechu● there are Serpents also, or rather beasts remaining in the fenny places of the Counrtey, whose bodies are all piled without hair like Serpents: also in their mouth, eyes, and tail they resemble them, and in their feet Lizards, being as great as Boars, and although they want poison, yet are their teeth very hurtful where they fasten them. Like unto these are certain others bred in Hispaniola, in an Island called Hyvana, having prickles on their back, and a comb on their head, but without voice having four feet, and a tail like Lizards, with very sharp teeth. They are not much greater than Hares or Coneys, yet they live indifferently in trees, and on the earth, being very patient, and enduring famine many days. Their skin smooth and speckled like a Serpents, and they have a crap on the belly from the chin to the breast, like the crap of a Bird.  
Besides these, there are also some called Ba●bati, about the bigness of Coneys, and of a white ash colour, yet their skin and tail like a Snakes, and they resemble trapped Horses. They have four feet, and with the foremost they dig them holes in the earth, out of which they are drawn again like Coneys to be eaten of men, for they have a pleasant taste. To conclude, we do read that in the year 1543 there came many winged Serpents and Lizards into Germany, near Syria, and did bite many mortally: And in the year 1551. there were such bred in the bodies of men and women, as we have showed already in the general discourse of Serpents, first of all recited in the beginning.  
In all the nature of Lizards, there is nothing more admirable than that which is reported of them by Aelianus of his own knowledge. When a certain man had taken a great fat Lizard, he did put out her eyes with an Instrument of Brass, and so put her into a new earthen pot, which had in it two small holes or passages, big enough to take breath at, but too little to creep out at, and with her moist earth and a certain herb, the name whereof he doth not express: and furthermore, he took an Iron Ring, wherein was set an Engagataes Stone, with the Picture of a Lizard engraven upon it. And besides, upon the Ring he made nine several marks, whereof he put out every day one until at the last he came at the ninth, and then he opened the pot again, and the Lizard did see as perfectly as ever he did before the eyes were put out: whereof Albertus enquiring the reason, could give none, but having read in Isidorus, that when the Lizards grow old and their sight dim or thick, than they enter into some narrow hole of a Wall, and so set their heads therein, directly looking towards the East or Sunrising, and so they recover their sight again. Of this Albertus giveth good reason, because he saith, the occasion of their blindness cometh from frigidity congealing the humour in their eyes, which is afterward attenuated and dissolved by the help and heat of the Sun. The voice of the Lizard is like the voice of other Serpents, and if it happen that any man by chance do cut the body of the Lizard asunder, so as one part falleth from another, yet neither part dyeth, but goeth away the upon two legs that are left, and live apart for a little season, and if it happen that they meet again, they are so firmly and naturally conjoined by the secret operation of nature, as if they had never been severed, only the scar remaineth.  
They live in caves of the earth, and in graves, and the green Lizards in the fields and Gardens, but the yellowish or earthy brown Lizard among hedges and thorns. They devour any thing that comes to their mouth, especially Bees, Emmets, Palmer-worms, Grassehoppers, Locusts, and such like things, and four months of the year they lie in the earth and eat nothing.  
In the beginning of the year about March, they come out again of their holes, and give themselves to generation, which they perform by joining their bellies together, wreathing their tails together, and other parts of their bodies; afterwards the female bringeth forth Eggs, which she committeth to the earth, never sitting upon them, but forgetteth in what place they were laid (for she hath no memory.) The young ones are conceived of themselves by the help of the Sun. Some there be which affirm that the old one devoureth the young ones assoon as they be hatched, except one which she suffereth to live, and this one is the basest and most dullard, having in it least spirit of all the residue: yet notwithstanding, afterwards it devoureth both his parents, which thing is proved false by Albertus, for seeing they want memory to find out their own Eggs, it is not likely that they have so much understanding as to discern their own young ones, nor yet so unnatual as to destroy the noblest of their brood, but rather they should imitate the Crocodile, which killeth the basest and spareth the best spirits.  
It is affirmed, that they live but half a year or six months, but it is also false, for they hide themselves the four coldest months; and therefore it is likely that they live more than six, for else what time should they have for generation? Twice a year they change their skin, that is in the Spring and Autumn, like other Serpents that have a soft skin, and not hard like the Tortoises. Their place of conception and emission of their Eggs is like to Birds: and therefore it is a needless question to inquire whether they bring eggs forth of their mouth or not, as some have foolishly affirmed, but without all warrant of truth or nature.  
They live by couples together, and when one of them is taken, the other waxeth mad, and rageth upon him that took it, whether it be male or female: In the Old Testament Lizards, Weasels, and Mice are accounted impure beasts, and therefore forbidden to be eaten, not only because they live in Graves and design inconstancy of life, but also thiefs and treatherous persons. They are afraid of every noise, they are enemies to Bees, for they live upon them; and therefore in ancient time they mixed Meal and juice of Mallows together, and laid the same before the Hives, to drive away Lizards and Crocodiles. They fight with all kind of Serpents; also they devour Snails, and contend with Toads and Scorpions. The Night-owls and Spiders do destroy the little Lizards, for the Spider doth so long wind her thread about the jaws of the Lizard, that he is not able to open his mouth, and then she fasteneth her stings in her brains. The Storks are also enemies to Lizards, according to this saying of the Poet;  
— Serpent ciconia pullos  
Nutrit & inventa per deviarura l●certa.  
In English thus;  
With Lizards young and Serpents breed,  
The Stork seeks her young ones to feed.  
Notwithstanding, that by the law of God, men were forbidden to eat the Lizard, yet the Trogladites, Ethiopians, did eat Serpents and Lizards, and the Amazons did eat Lizards and Tortoises, for indeed those women did use a very thin and slender diet; and therefore Coelius doth probably conjecture, that they were called Amazons, because Mazis carebant, that is, they wanted all manner of delicate fare. We have also showed already, that the Inhabitants of Dioscorides Isle, do eat the flesh of Lizards, and the fat after it is boiled, they use in stead of Oil.  
Concerning the venom or poison of Lizards, I have not much to say, because there is not much thereof written: yet they are to be reproved which deny they have any poison at all, for it is manifest that the flesh of Lizards eaten, (I mean of such Lizards as are in Italy,) do cause an inflammation and apostumation, the heat of the headache, and blindness of the eyes. And the Eggs of Lizards do kill speedily, except there come a remedy from Faulkons dung and pure Wine. Also when the Lizard biteth, he leaveth his teeth in the place, which continually acheth, until the teeth be taken out: the cure of which wound is first to suck the place, then to put into it cold water, and afterward to make a plaster of Oil and Ashes, and apply the same thereunto. And thus much for the natural description of the Lizard.  
The medicines arising out of the Lizard, are the same which are in the Crocodile, and the flesh thereof is very hot: wherefore it hath virtue to make fat, for if the fat of a Lizard be mixed with Wheat- 〈…〉 all, Halinitre, and Cumin, it maketh Hens very fat, and they that eat them much fatter: for Gordan saith, that their bellies will break with fatness, and the same given unto Hawks, maketh them to change their feathers.  
A L●zard dissected, or the head thereof being very well beaten with Salt, draweth out Iron points 
Marcellus.  of nails, and splents out of the flesh or body of man, if it be well applied thereunto, and it is also said, that if it be mingled with Oil, it causeth hair to grow again upon the head of a man, where an Ulcer made it fall off. Likewise a Lizard cut a sunder hot, and so applied, cureth the stinging of Scorpions, and taketh away Wens.  
In ancient time with a Field-lizard dried and and cut asunder, and so bruised in pieces, they did draw out teeth without pain; and with one of these sod and stamped, and applied with Meal or Frankincense to the forehead, did cure the watering of the eyes.  
The same burned to powder, and mixed with Cretick Hony by an Ointment, cureth blindness. The Oil of a Lizard put into the eat, helpeth deafness, and driveth out Worms if there be any therein. If children be anointed with the blood fasting, it keepeth them from swellings in the belly and legs: also the liver and blood lapped up in Wool, draweth out nails and thorns from the flesh, and cureth all kind of freckles, according to this verse of Serenus;  
Verrucam po●erit sarguis curare Lace●ta.  
That is to say;  
The blood of Lizards can,  
Cure feeckles in a man.  
The urine (if there be any at all) helpeth the Rupture in Infants. The bones taken out of the Lizards head in the full Moon, do scarify the teeth, and the brain is profitable for suffusions: The liver laid to the gums, or to hollow teeth easeth all pain in them. The dung purgeth wounds, and also taketh away the whiteness and itching of the eyes, and so sharpeneth the sight, and the same with water, is used for a salve. Arnoldus doth much commend the dung of Lizards mixed with Meal, the black thereof being cast away, and so dried in a furnace, and softened again with water of Nitre, and froth of the Sea, afterwards applied to the eyes in a cloth, is very profitable against all the former evils. And thus much shall suffice to have spoken of the first and vulgar kind of Lizard: for killing of whom Apollo was in ancient time called Sauroctonos.    

Of the GREEN LIZARD.  
THe greater Lizard which is called Lacerta Vir●dis, the green Lizard, by the Grecians, Chlorosaura; by the Italians, Gez; and by the Germans, Gruner Heydox, is the same which is called Ophiomachus, because it fighteth with Serpents in the defence of man. They are of colour green, from whence they are named, and yet sometimes in the Summer they are also found pale. They are twice so big as the former Lizard, and come not near houses, but keep in Meadows and green fields. They only abound in Italy, and it is a beast very loving and friendly unto man, and an enemy to all other Serpents. For if at any nime they see a man, they instantly gather about him, and saying their heads at the one side, with great admiration behold his face: and if it chance a man do spit, they lick up the spittie joyfully, and it hath been seen that they have done the like to the urine of children and they are also handled of children without danger, gently licking moisture from their mouths. And if at any time three or four of them be taken, and so set together to fight, it is a wonder to see how eagerly they wound one another, and yet never set upon the man that put them together.  
If one walk in the fields by hollow ways, bushes, and green places, he shall hear a noise, and see a motion as if Serpents were about him, but when he looketh earnestly upon them, they are Lizards wagging their heads, and beholding his person: and so if he go forward they follow him, if he stand still they play about him. One day (as Frasmus writeth) there was a Lizard seen to fight with a Serpent in the mouth of his own Cave, and whilst certain men beheld the same, the Lizard received a wound upon her cheek by the Serpent, who of green, made it all red, and had almost torn it all off, and so hid herself again in her den. The poor Lizard came running unto the beholders, and showed her bloody side, as it were desiring help and commiseration, standing still when they stood still, and following when they went forward, so that it acknowledged the sovereignty of man, appealing unto him as the chief Justice, against all his enemies and oppressors.  
It is reported by the Italians, that many times while men fall asleep in the fields, Serpents come creeping unto them, and finding their mouths open, do slide down into their stomaches: Wherefore, when the Lizard seeth a Serpent coming toward a man so sleeping, she waketh him, by gently scratching his hands and face, whereby he escapeth death and deadly poison.  
The use of these green Lizards, is by their skin and gall to keep apples from rotting, and also to drive away Caterpillars, by hanging up the skin on the tops of trees, and by touching the apples with the said gall: also when the head. feet or entrails are taken away, the flesh of the green Lizard 
Palladius. Pliny.  is given in meat to one that hath the Sciatica, and thus much for the natural uses of the green Lizard.  
The remedies arising out of this Lizard, are briefly these: First it is used to be given to Hawks, and to be eaten in small pieces, provided so as it be not touched with their talons, for it will hurt their feet, and draw their claws together; also they seethe it in water, then beat it in a mortar: Lastly, when they have poured warm water upon it, they let the Hawk wash her feet in it, and so it causeth her to cast her old feathers and coat, and bringeth a new in the room thereof. This Lizard eaten with sauces to take away the loathing thereof, is good for the Falling-evil: and being sod in three pints of Wine, until it be but one cup full, and thereof taken every day a spoonful, is good for them that have a disease in the lungs. It is also profitable for them that have pain in the loins And there are many ways to prepare it for the eyes, which I will not stand to relate in this place, because 
Marcellus.  they are superstitious, and therefore likely to do more harm then good to the English Reader.  
There is an Oil made of Lizards, which is very precious, and therefore I will describe it as I find it in Brasavolus. Take seven green Lizards, and strangle them in two pound of common Oil, therein let them soak three days, and then take them out, and afterwards use this Oil to anoint your face every day, but one little drop at once, and it shall wonderfully amend the same. The reason hereof seemeth to be taken from the operation of the dung or excrements, because that hath virtue to make the face white, and to take away the spots.  
If the upper part in the pastern of a Horse be broken, put thereinto this Oil with a little Vinegar, then rub the hoof about therewith, so shall it increase and grow again, and all the pain thereof shall pass away. The making of the medicine is this: Take a new earthen pot, put thereinto three pints of Oil, wherein you must drown your Lizards, and so seethe them till they are burned away, then take out the bones, and put in soft Lime half a-pound, liquid Pitch a pint, of Swine's grease two pound; then let them be all ●od together again & afterwards preserved and used upon the hoof as need shall require: for it shall fasten and harden the Horse's hoof, and there is nothing better for this purpose then this Oil. The ashes of a green Lizard do reduce scars in the body to their own colour.  
The bones of a green Lizard are good against the Falling-evil, if they be prepared in this manner following: Put your green Lizard alive into a vessel full of Salt, and there shut it in safe, so in few days it will consume all the flesh and entrails from the bones, and so the bones may be taken and used in this case like the hoof an Elk, which are very precious for this sickness, and no less precious are these bones. The blood doth cure the beating, bruizing and thick skins in the feet of men and beasts, being applied in flocks of Wool.  
The eye is superstitiously given to be bound to one's arm on a quartane Ague, and the eyes pressed out alive, and so included in golden buttons or bullets, and carried about, do also help the pain of the eyes, and in default hereof the blood taken out of the eyes in a piece of Purple wool, hath the same operation. The heart of a Lizard is also very good against the exulcerations of the Kings-evil, if it be but carried about in the bosom in some small silver vessel. The gall taketh away the hairs upon the eyelids that are unseemly, if it be dried in the same to the thickness of Honey, especially in the Dog-days, and mixed with White-wine then being anointed upon the place, it never suffereth the hairs to grow again. And thus much for the History of the green Lizard.   

Of the MILLET or CENCHRINE.  
THis Serpent called by the Grecians Cenchros, Cenchrines, Cenchridion, and Cenchrites; is by the Latines called Cenchria, Cenchrus, and Milliaris: because it cometh abroad at the time that Millet-seed flowereth, and is ready to ripe, or else because it hath certain little spots upon it like Millet-seed; and is also of the same colour. It is likewise barbarously called Famusus, Araces, and Falivisus. The Germans of all others have a name for it, for they call it Punter-schlang, and Berg-schlang. Other Nations not knowing it cannot have any name for it; and therefore I cannot feign any thereof, except I should lie grossly in the beginning of the History. This Serpent is only bred in Lemnus and Samethracia, and it is there called a Lion, either because it is of very great quantity and bigness, or else because the scales thereof are spotted and speckled like the Lybian Lions: or because when it fighteth 
Nicander. Gillius. Lucan.  the tail is turned upward like a Lion's tail, and as a Lion doth. But it is agreed at all hands, that it is called Milliaris, a Millet, because in the spots of his skin and colour it resembleth a Millet-seed; which caused the Poet to write on this manner;  
Pluribus ille notis variatam tingitur alvum;  
quam parvis tinctus maculis Thebanus Ophites.  
In English thus;  
With many notes and spots, his belly is bedyed  
Like Thebaneher, Ophites sighily tried.  
But not only his belly, for his back and whole skin is of the same fashion and colour. The length of this Serpent is about two cubits, and the thick body is attenuated toward the end, being sharp at the tail. The colour is dusky and dark like the Millet, and it is then most ireful and full of wrath or courage, when this herb or seed is at the higohst. The pace of this Serpent is not winding or travailing, but strait, and directed without bending to and fro: and therefore saith Lucan; Et semper rectolapsurus limit Cenchris: that is, And the Millet always standing in a strait and right line, and for this cause when a man flieth away from it, he must not run directly forward, but wind to and fro, crooking like an Indenture, for by reason thereof this Serpents large body cannot so easily and with the like speed turn to follow and pursue, as it can directly forward.  
It is a very dangerous Serpent to meet withal, and therefore not only the valiantest man, but also the strongest beast is, and ought justly to be afraid thereof, for his treacherous deceits and strength of body; for when it hath gotten the prey or booty, he beclapseth it with his tail, and giveth it fearful blows, in the mean time fasteneth his jaws or chaps to the man or beast, and sucketh out all the blood till it be fully satisfied; and like a Lion he beateth also his own sides, setting up the spires of his body when he assalteth any adversary, or taketh any resisting booty. I take this to be the same called in Slcilia, Serpaserena, which is sometimes as long as a man, and as great as the arm about the wrist. In the heat of Summer they get themselves to the Mountain, and there seize upon cattle of all sorts, as often as anger or wrath enforceth them.  
The nature of it is very hot, and therefore venomous in the second degree: wherefore when it hath bitten any, there followeth putrefaction and rottenness, as flesh where water lieth betwixt the skin, like as in the Dropsy: for besides, the common affections it hath with the Viper, and the biting thereof, alike in all things, more deadly and unresistible evils followeth, as drowsy, sleepiness, and Lethargy, and pain in the belly, especially the Golick, pain in the liver and stomach, killing within two days, if remedy be not provided.  
The cure is like the cure of the Vipers biting, Take the seed of Lettuce, and Flax-seed, Savory beaten or stamped, and wild Rue, wild Betony, and Daffadil two drams in three cups of Wine, and drink the same, immediately after the drinking hereof, drink also two drams of the root of Centaury, or Hartwort, Nosewort, or Gentian, or Sesamine. And thus much for a description of this venomous Serpent, one of the greatest plagues to man and beast in all those Countries or places, wherein it is engendered, and it is not the least part of English happiness to be freed by God and Nature from such noisome, virulent and dangerous neighbours.   

Of the NEWT or WATER-LIZARD.  
THis is a little black Lizard, called Wassermoll, & Wasseraddex, that is a Lizard of the Water. In French, Tassot; and in Italian Marasandola, which word is derived from Marasso, a Viper, because the poison hereof is like the poison of Vipers, and in the Greek it may be termed Enudros Sauros. They live in standing waters or pools, as in ditches of Towns and Hedges. The colour as we have said is black, and the length about two fingers, or scarce so long. Under the belly it is white, or at least hath some white small spots on the sides and belly: yet sometimes there are of them that are of a dusty earthy colour, and towards the tail yellowish. The skin is strong and hard, so as a knife can scarce cut the same, and being cut, there issueth out a kind of white mattery liquor, like as is in Salamanders.  
Being taken, it shutteth the mouth so hard as it cannot be easily opened, neither doth it endeavour to bite, although it be plucked and provoked. The tongue is very short and broad, and the teeth so short and small, as they are scarcely visible within the lips. Upon the fore feet it hath four fingers or claws, but upon the hinder-feets it hath five. The tail standeth out betwixt the hinder-legs in the middle, like the figure of a wheel-whirl, or rather so contracted, as if many of them were conjoined together, and the void or empty places in the conjunctions were filled. The tail being cut off, liveth longer than the body, as may be seen in every days experience, that is, by motion giveth longer signs and token of life.  
This Serpent is bred in fat waters and soils, and sometimes in the ruins of old walls, especially they delight in white muddy waters, hiding themselves under stones in the same water if there be any, and if not, then under the banks side of the earth, for they seldom come to the land. They swim underneath the water, and are rarely seen at the top. Their eggs are not passed so big as pease, and they are found hanging together in clusters. One of these being put alive into a glass of water, did continually hold his head above the water like as Frogs do, so that thereby it may be conjectured it doth often need respiration, and keepeth not under water except in fear, and seeking after meat.  
There is nothing in nature that so much offendeth it as Salt, for so soon as it is laid upon Salt, it endeavoureth with all might and main to run away, for it biteth and stingeth the little beasts above measure, so that it dyeth sooner by lying in Salt where it cannot avoid, than it would by suffering many stripes, for being beaten it liveth long, and dyeth very hardly. It doth not like to be without water, for if you try one of them, and keep it out of water but one day, it will be found to be much the worse.  
Being moved to anger, it standeth upon the hinder-legs, and looketh directly in the face of him that hath stirred it, & so continueth till all the body be white, through a kind of white humour or poison, that it swelleth outward, to harm (if it were possible) the person that did provoke it: And by this is their venomous nature observed to be like the Salamander, although their continual abode in the water, maketh their poison the more weak.  
Some say that if in France a Hog do eat one of these, he dyeth thereof, and yet doth more safely eat the Salamander. But in England it is otherwise, for I have seen a Hog without all harm carry in his mouth a Newt, and afterward eat it. There be some Apothecaries which do use this Newt in stead of Skinks or Crocodiles of the earth, but they are deceived in the virtues and operation, and do also deceive other, for there is not in it any such wholesome properties, and therefore not to be applied without singular danger. And thus much may suffice to be said for this little Serpent, or Water-creeping creature.   

Of the PELIAS.  
AEtius making mention of the Elaps and Pelias, two kinds of Serpents, doth jointly speak of them in this sort, saying that the signs of these Serpents were so common and vulgarly known, that there was no descriptions of them among the ancient Writers. But the Pelias biting causeth putrefaction about the wound or bitten place, but yet not very dangerous, and it bringeth obfuscation or dimness to the eyes, by reason that as the poison is universally distributed over all the body, so it hath most power over the tenderest part, namely the eyes. It is cured by a Ptisane with Oil in drink, and a decoction of such Docks as grow in ditches, and other simple medicines, such as are applied to the curing of the Yellow-jaundise. The eyes must be washed with the urine of a child or young man which never knew any woman carnally, and this may be applied either simply and alone, or else by Brine and Pickle, so also must the head. After that the body is purged, anoint it with Balsamum and Honey, and take an Eyesalve to sharpen again and recover the sight, and for this cause it is very good to weep, for by evacuation of tears, the venom also will be expelled. But if the eyes grow to pain, then let their Eyesalve be made more temperate and gentle, to keep the head and brain from stupefaction. And thus much for the Pelias out of Aetius.   

Of the PORPHYRE.  
THere is among the Indians a Serpent about the bigness of a span or more, which in outward aspect is like to the most beautiful and well coloured Purple, the head hereof is exceeding white, and it wanteth teeth. This Serpent is fought for in the highest Mountains, for out of him they take the Sardius stone. And although he cannot bite because he wanteth teeth, yet in his rage when he is persecuted, he casteth forth a certain poison by vomit, which causeth putrefaction where ever it lighteth. But if it be taken alive and be hanged up by the tail, it rendereth a double, one whiles it is alive, the other when it is dead, both of them black in colour, but the first resembleth black Amber. And if a man take but so much of the first black venom as is the quantity of a Sesamine seed, it killeth him presently, making his brains to fall out at his nostrils, but the other worketh neither so speedily, nor after the same manner; for it casteth one into a Consumption, and killeth within the compass of a year. But I find Aelianus, Volateran, and Textor to differ from this relation of Ctesias, for they say, that the first poison is like to the drops of Almond trees, which are congealed into a gum, and the other which cometh from it when he is dead, is like to thin mattery water. Unto this Porphyre I may add the Palmer Serpent, which Strabo writeth doth kill with an unrecoverable poison, and it is also of a Scarlet colour, to the loins or hinder-parts.   

Of the PRESTER.  
ALthough there be many Writers which confound together the Prester & the Dipsas, and make of them but one kind, or Serpent of divers names, yet seeing on the contrary there he as many or more which do distinguish or divide them, and make them two in nature different, one from another, the Dipsas killing by thirst, and the Prester by heat, as their very names do signify, therefore I will also trace the steps of this latter opinion, as of that which is more probable and consonant to truth.  
The Grecians call it Prester of Prethein, which signifieth to burn or inflame, and Tremellius and Junius think, that the Serpents called fiery Serpents, which did sting the Israelitos in the Wilderness, were Presters. We find in Suidas, Prester for the fire of Heaven, or for a cloud of fire carried about with a vehement strong wind, and sometimes lightnings. And it seemeth that this is indeed a fiery kind of Serpent, for he himself always goeth about with open mouth, panting and breathing as the Poet writeth;  
Oraque distendens avidus fumantia Prester,  
Inficil, ut laesus tumida membra gorat.  
Which may be Englished thus;  
The greedy Presters wide-open foaming mouth  
Infects, and swelleth, making the members by uncouth.  
When this Serpent hath struck or wounded, there followeth an immeasurable swelling, distraction, conversion of the blood to matter, and corrupt inflammation taking away freedom or easiness of aspiration, likewise dimming the sight, of making the hair to fall off from the head; at last suffocation as it whereby fire, which is thus described by Mantuan upon the person of one Narsidus, saying as followeth;  
Ecce subit facies leto diversa fluenti.  
Narsidium Marsi cultorem torridus agri  
Percussit prester: illi rubor igneus ora  
Succendii, tenditque cutem pereunte figura,  
Misoens ouncta tumor toto jam corpore major.  
Humanumque egressa modum super omnia membra  
Efflatur Sanies, latè tollente veneno.  
Ipse late penitus congesto corpore mersus.  
Nec lorica tenet distenti corporis auctum.  
Spumeus accenso non sic exundat aheno  
Vndarum cumulus: nec tanto carbasa Core  
Curvavere sinus: tumides j am non capit artus  
Informis globus & confuso pondere tri●●●.  
Intactum voluctum rostris, epulasque duturum  
Haud impune feris, non aufi tradere busto,  
Nondum siante modo crescens fugere cadaver.  
Which may be thus Englished;  
Lo suddenly a divers fate the joyful current stayed,  
Narsidius, which Marsinus mirror did adere,  
By burning sting of scorching Prester dead was laid,  
For fiery colour his face inflamed, not as before.  
The first appearing visage failed, all was outstretched,  
Swelling covered all, and body's grossness doubled  
Surpassing humane bounds and members all o'er reached,  
Aspiring venom spreads matter blown in carcase troubled.  
The man lieth drowned within swollen bodies banks,  
No girdle can his monstrous growth contain.  
Not so are waters swollen with rage of sandy flanks,  
Nor sails bend down to blustering Corus' wain.  
Now can it not the swelling sinews keep in hold,  
Deformed globe it is, and trunk o'ercome with weight,  
Untouched of flying Fowls, no beaks of young or old  
Do him dare eat, or beasts full wild upon the body bait,  
But that they die: No man to ●ury in earth or fire  
Durst once come nigh, nor stand to look upon that hapless cste,  
For never ceased the heat of corpse, though dead to swell,  
Therefore afraid they ran away with speedy pace.  
The cure of the poison of this Serpent, is by the Physicians found out to be wild Purslain, also the flowers and stalk of the bush, the Beavers stone called Castoreum, drunk with Opoponax and Rew in Wine, and the little Sprat-fish in diet. And thus much of this fire-burning venomous Serpent.   

Of the RED SERPENT.  
THis kind of Serpent being a Serpent of the Sea, was first of all found out by Pelicerius Bishop of Montpelier as Rondoletus writeth, and although some have taken the same for the Myrus or Berus, of which we have spoken already, yet is it manifest that they are deceived, for it hath gills covered with a bony covering, and also fins to swim withal, much greater than those of the Myrus, which we have showed already to be the male Lamprey. This Serpent therefore for the outward proportion thereof, is like to the Serpents of the land, but of a red or purplish colour, being full of crooked or oblique lines, descending from the back to the belly, and dividing or breaking that long line of the back, which beginneth at the head, and so stretcheth forth to the tail.  
The opening of his mouth is not very great, his teeth are very sharp and like a saw, his gills like scaly fishes, and upon the ridge of his back, all along to the tail, and underneath upon the rind or brim of his belly are certain hairs growing, or at the least thin small things like hairs, the tail being shut up in one undivided fine. Of this kind no doubt are those which Bellonius saith he saw by the lake Abydus, which live in the waters, and come not to the land but for sleep, for he affirmeth that they are like land Serpents, but in their colour they are red spotted, with some small and dusky spots. Gillius also saith, that among the multitude of Sea Serpents, some are like conger's, and I cannot tell whether that of Virgil be of this kind or not, spoken of by Laocoon the Priest of Neptune.  
Solennes taurum ingentem mactabat adaras.  
Ecce autem gemini à Tenedo tranquilli per alta  
(Horreico referens) immensis orbibus angues  
Incumbunt peiago: pariterque adlittora tendunt.  
Pectora quorum inter fluctus arrecta, jubaeque  
Sanguineae exuperant andas: pars caetera pontum  
Pone legit, sinuatque immensa volumine terga.  
Fit sonitus spurnante salo, etc.—  
Which may be Englished thus;  
〈◊〉 be a Bull at Altar's solemn sacrifice,  
〈◊〉 (I fear to tell) two monstrom Snakes appeared,  
Out of Tenedus shore both calm and deep did rise  
One p●●t in Sea, the other on Land was reared:  
Their 〈◊〉 and red blood manes on waters mounted,  
But back and tail on Land from foaming Sea thus sounded.   

Of the SALAMANDER.  
I Will not contrary their opinion which reckon the Salamander among the kinds of Lizards, but leave the assertion as somewhat tolerable: yet they are not to be followed, or to be believed, which would make it a kind of Worm, for there is not in that opinion either reason or resemblance. What this Beast is called among the Hebrews I cannot learn, and therefore I judge that the Jews (like many other Nations) did not acknowledge that there was any such kind of creature, for ignorance bringeth infidelity in strange things and propositions.  
The Grecians call it Salamandra, which word or term is retained almost in all languages, especially in the Latin, and therefore Isidore had more boldness and wit, than reason, to derive the Latin Salamandra, quasi Valincendram, resisting burning, for being a Greek word, it needeth not a Latin notation. The Arabians call it Saambras, and Samabras, which may well be thought to be derived or rather corrupted, from the former word Salamandra, or else from the Hebrew word Semamit, which signifieth a Stellion. Among the Italians and Rhaetians it retaineth the Latin word; and sometimes in Rhaetia it is called Rosada. In the Dukedom of Savoy, Pluvina. In France, Sourd, Blande, Albrenne, and Arrassade, according to the divers Provinces in that Kingdom. In Spain it is called Salamamegua. In Germany it is called by divers names, as Maall, and Punter maall, Olm, Moll, and Molch, because of a kind of liquor in it like milk, as the Greek word Molge, from amelgein to suck milk. Some in the Country of Helvetia do call it Quatiertesh. And in Albertus it is likewise called Rimatrix. And thus much may suffice for the name thereof.  
The description of their several parts followeth, which as Avio●n and other Authors write, is very like small and vulgar Lizard, except in their quantity, which is greater; their legs taller, and their tail longer. They are also thicker and fuller than a Lizard, having a pale white belly, and one part of their skin exceeding black, the other yellow like Verdigrease, both of them very splendent and glistering, with a black line going all along their back, having upon it many little spots like eyes: And from hence it cometh to be called a Stellion, or Animal stellatum, a creature full of stars, and the skin is rough and bald, especially upon the back where those spots are, out of which as writeth the Scholiast, issueth a certain liquor or humour, which quencheth the heat of the fire when it is in the same.  
This Salamander is also fourfooted like a Lizard, and all the body over it is set with spots of black 
Matthiolus.  and yellow, yet is the sight of it abominable and fearful to man. The head of it is great, and sometimes they have yellowish bellies and tails, and sometimes earthy. It is some question among the learned, whether there be any discretion of sex, as whether there be in this kind a male and a female. Pliny affirmeth that they never engender, and that there is not among them either male or female, no more than there are among Eels. But this thing is justly crossed, both by Bellonius and Agricola, for they affirm upon their own knowledge, that the Salamander engendereth her young ones in her belly like unto the Viper, but first conceiveth eggs, and she bringeth forth forty and fifty at a time, which are fully perfected in her womb, and are able to run or go so soon as ever they be littered: and therefore there must be among them both male and female.  
The Countries wherein are found Salamanders, are the Region about Trent, and in the Alps, and sometime also in Germany. They most commonly frequent the coldest and moistest places, as in the shadow of Woods in hedges near Fountains and Rivers, and sometimes they are found among Corn and Thorns, and among Rocks. They are seldom seen except it be either in the Springtime, or against rain, and for this cause it is called Animal vernale, and Pluviosum, a Spring or rainy creature. And yet there were many of them found together in a hole near unto the City Sneberg in Germany, in the month of February, for they love to live in flocks and troops together, and at another time in November, a living Salamander was found in a Fountain. How beit, if at any time it be seen foraging out of his den or lodging place, it is held for an assured presage of rain. But if the Springtime fortune to be cold or frosty, than they keep home, and go not visibly abroad.  
Some do affirm that it is as cold as Ice, and that it therefore quencheth heat or fire like a piece of Ice, which if it be true, then is the old Philosophical Maxim utterly false, namely, that all living creatures are hot and moist, being compared to creatures without life and sense, for there is not any dead or senseless body that so quencheth fire as Ice doth. But the truth is, that the Salamander is cold, and colder than any Serpent, yet not without his natural heat, which being compared to Armans, may truly be said to be hot, and therefore the venom of the Salamander is reckoned among septics, or corroding things.  
It naturally loveth milk, and therefore sometimes in the Woods or near hedges, it sucketh a Cow 
Willichius.  that is laid, but afterwards that Cow's udder or stock drieth up, and never more yieldeth any milk. It also greatly loveth the Honeycomb, and some Authors have affirmed, that they use to gape after air or fresh breath, like the Chamaeleon, yet they which have kept Salamander●h glasses, never perceived by them any such thing. They are slow of pace, and void ground very sluggishly, and therefore it is justly termed a heavy and slothful Beast.  
But the greatest matter in the Salamander to be enquired after, is whether it can live and be nourished by and in the fire, or whether it can pass through the fire without any harm, or quench and put out the same. Which opinions in the very relation and first hearing, do cross one another, for how can that either be nourished or live in the fire, which quencheth the same being put into it? Aristotle that never saw a Salamander himself, but wrote thereof by hear-say, hath given some colour to this opinion, because he writeth, Nonnulla corpora esse animalium quae igne non absumaniur Salamandra documento est: quae (ut aiunt) ignem inambulans eum extinguit. That is to say, the Salamander is an evidence, that the bodies of some creatures are not wasted or consumed in the fire, for (as some say) it walketh in the fire and extinguisheth the same.  
Now whether this beseemed so great a Philosopher, to write upon hear-say, who took upon him to gather all natural learning into his own grange or store-house, and out of the same to furnish both the present and all future ages, I leave it to the consideration of every indifferent Reader that shall peruse this story. I for mine own part, rather judge it to be lightness in him, to insert a matter of this consequence in the discourse of this Beast, without either Authors, or experience gathered by himself. This one thing I marvel at, why the Egyptians, when they will express 
Orus.  or signify a Man burnt, do in their Hieroglyphics paint a Salamander, except either fire can burn a Salamander, or else contrary to all their custom, they demonstrate one contrary by another.  
Nicander plainly affirmeth, that the Salamander doth without all harm pass through the fire, and the Scholiast addeth, that there are certain passages in the skin, out of which issueth a kind of liquor that quencheth the fire: And he telleth a story of one Andreas, who did dip a piece of cloth in the blood of a Salamander, and tried afterward whether it would burn or not, but did not find that it would burn, wherefore he put it upon his hand, and thrust that into the fire, and then also he felt no manner of pain. And therefore the said Nicander calleth this creature Ciporrhinon, because of a certain fat humour which issueth out of it, quenching the fire, but I rather think that this fat humour maketh the skin to glister, for if it were properly fat, it would rather kindle and increase the fire then quench or extinguish the same.  
Suidas followeth the common received opinion, that the Salamander quencheth the fire, (although it be not bred of the fire as Krickets are) like Ice; and when the fire is so quenched, it is in vain to blow or kindle the same again with any bellows, as they say have been tried in the Forges of Smiths. And this also caused Serenus to write, Seu Salamandra potens, nullisque obnoxia flammis: the potent Salamander is never hurt by flames. Seneca consenteth hereunto, and Zoroastres: and so great hath been the dotage about this opinion, that some have written that it ascendeth up to the fire near the Moon, far above the reach of the Eagles or swiftest Fowls. Thus say they that write, and maintain the Salamanders abiding in the fire without harm. Now on the contrary, let us also hear their opinions, which deny this natural operation in the Salamander.  
Pliny affirmeth, that in his own experience he found that a Salamander was consumed in the fire, and not the fire by it, for he saith he burned one to powder, and used the same powder in medicines.  
Sextus also denyeth that it quencheth the fire, and unto this opinion agreeth Dioscorides. Actius writeth, that when it is first put into the fire, it divideth the flame, and passeth through speedily without harm, but if it tarry long therein it is burned and consumed, because the liquor or humidity thereof is wasted. And this is also granted by Galen, Theophrastus, and Niphus. And Matthaeolus affirmeth that he tried the same, and found that if burning coals were laid upon it, than it burned like unto any other raw flesh, but being cast into the fire, it burneth not speedily.  
Albertus writeth, that there were some which brought to him a certain thing which they called Wool, and said that it would not burn, but he found it not Lana, Wool, but Lamygo, that is, a vapoury adhaerency of a thing which flieth from the strokes of hammers upon hot burning Iron, and being collected upon cloth, or cleaving to any part of the Forge, it there becometh in show like yellowish pale Wool.  
The said Author affirmeth, that he took a Spider, and laid the same upon a hot burning Iron, where it continued unburned and unharmed without motion a great while, by reason of his thick skin and coldness, and unto another he suffered a little candle to be put, which instantly put it out. And for the same causes, that is to say, both the thickness of the skin, and cold constitution, cometh it to pass, that a Salamander can live so long in the fire without burning or consuming to ashes: for indeed the skin thereof is so hard, that it is cut or pierced with a knife with great difficulty; and so when the force of the fire hath broken the skin, than also issueth forth a cold humour, which for a season keepeth the heat out. For this Beast is said to be very full of humour, and the certainty thereof may most manifestly appear by his full and gross body, and also by this, that it is seldom seen to issue or come forth of his den, except it be against rainy weather, and yet as the eggs of other Serpents being cast into a hot burning furnace, do for a season rest in the same unburned, and yet are afterward consumed, so is it with the Salamander.  
There be some that have found a web out of the hair growing upon Salamanders, which can by 
Cordus.  no means be set on fire, but this is very false, because the Salamander hath no hair upon it at all. And this kind of web rather cometh of a kind of flax that Pliny writeth of, or rather of the Amiantus-stone, called the Asbest, which is found in Cyprus, whereof they used to make cover for the theatres. This being cast into a fire, seems to be forthwith all in a flame, but being taken out again, it 
Dioscorid.  shineth the more gloriously.  
Some also do affirm, that such a piece of cloth or web, may be wrought out of the Salamander's skin, but Brasavolus denyeth both the virtue of the stone, and of the Salamanders hide or shell, for he saith he tried the stone, and it would not be wrought into wool or spun into thread, and when he cast the Salamander's shell or hide into the fire, it burned, and the mattery cold liquor thereof did almost fly into his face.  
But some than will demand, where had Pope Alexander that coat, which could not be purged but by fire, which made it always as white as Snow, or that map or net at Rome, wherein (it is said) the Napkin of our Saviour Christ is preserved, which men say is not washed but in the fire, which thing was sent to a Bishop of Rome for a present from the King of Tartars. Unto whom I answer out of Paulus Venetus as followeth. There is a Province in Tartary called Chinchnitalas, wherein is a Mountain abounding with Mines of Steel and Copper; now in this Mountain there is a kind of earth digged up, which yieldeth a thread like the thread of Wool. After the digging of it up they dry it in the Sun, and then beat it in a brazen mortar, afterward they spin it and wove it, in the same manner that they spin and wove other woollen cloth. After it is made, they have no means to purge it from spots or from filthiness, but to cast it into the fire for the space of an hour, and then it is taken forth again as white as any snow.  
There is also an Alum called Alumen Sciolae, and it is the same which among the Ancients is called Aster samius, out of which also is made cloth that cannot burn, by reason of a certain Oil that it containeth or yieldeth to resist the fire. So out of the stone Pyritis found in Kisheba, there cometh 
Cardan.  out a green liquor pressed with dead coals, and after that, no fire can burn that cloth. There are also certain Mantles in Bohemia, (as witnesseth Agricola) which could never be burned. And out of Magnesia a scaly stone in Boldecrana, they make tables, which cannot be cleansed but by fire. It is also recorded, that the forenamed Aster samius, and pitch quenched in the juice of Mallows or Mercurial, being anointed upon a man's hand, doth keep them from burning, or sense of extraordinary heat. So Albertus writeth of a stone which he calleth Iscullos', or Iscustos, which I take to be a kind of the Aibeste or Amiantus. And this stone is found (as the same Author writeth) in the farthest parts of Spain, near the straits and Hercules-pillars.  
And this thing seemeth the less strange, because they which are anointed with Bird-lime, or else with Vinegar and the white of an egg, do not so quickly feel the strength of fire and heat, when they thrust their hands into the midst of it. It is also found, that the hearts of them that die 
Pliny.  of the heartburning disease, or else are killed by poison, cannot be burned with fire. And therefore when Germanicus Caesar was dead, it being suspected that he was poisoned by Piso, they cast his heart into the fire and it would not burn, which thing was alleged against him by Vitellius the Orator. And one Aesculapius in an Epistle which he wrote to Octavian Augustus saith, that there is a poison so extreme cold, that it keepeth the heart of a man poisoned therewith from burning, and if it lie long in the fire, it waxeth as hard as a stone, which so concreted is called Profilis, from the force of the fire, and from the matter whereof it consisteth it is called an humane stone. He also saith, that this is red in colour, mixed with some white, and is accounted precious, because both it maketh a man that weareth it to be a Conqueror, and also preserveth him from all manner of poison.  
When the Salamander is provoked, it casteth forth a white mattery liquor or humour, and it is an audacious and bold creature, standing to his adversary, and not flying the sight of a man; and so much the less, if it perceive that a man prosecute and follow it, to harm and kill it. The biting of it is very exitial and deadly, and therefore the French men use this speech upon the biting of a Salamander;  
Si mordu t'a une aressade,  
Prens ton linceul & ta flassade.  
That is, if a Salamander bite you, then betake you to the coffin and winding sheet. The Rhaetians do ordinarily affirm, that when a man is bitten by a Salamander, he hath need of as many Physicians as the Salamander hath spots. And Arnoldus saith, that it hath in it as many venoms and means of hurting, as it hath colours distinguished one from another. For when it once biteth and fasteneth teeth, it never letteth go, and being pulled off, it leaveth the teeth behind, and then there never can be any remedy, and therefore it must be suffered to hang upon the wound until it fall off, either willingly or wearied, or else compelled by the medicines that the wounded patient receiveth. For by this means only is the patient kept alive: yet this is always to be remembered, that the Salamander doth not always bite, although provoked, for Gesner affirmeth, that he having two of them, could never by beating make them open their mouths, nor that in all his life did he ever hear of any man bitten by them. And of this thing he not only gathereth the difference of time, wherein their rage showeth itself by biting, and when not, but also the difference of place and region, for that they by't in some Countries, and not in other. When they have bitten, there followeth a vehement pain and scab upon the place, for the cure whereof there must be taken a decoction of Frogs, and the bròth must be drunk, and the flesh applied to the sore; or else other common remedies against the poison prescribed in the Treatise following.  
The poison hereof is great, and not inferior to the poison of any other Serpent, for sometimes by creeping upon Appletrees, it infecteth and poisoneth all the fruit, so that those which eat the same, die and languish they know not whereof: and if the heel of a man do but touch any small part or portion of the spittle of a Salamander, it maketh all the hair of the body to fall off. The poison itself is not cold, as some have thought, but hot, like to the poison of Cantharideses, and therefore to be cured by the same means, as by vomits, Glisters, Ephemeron, and such like. 
Aelianus.  Only Swine do eat Salamanders without harm or damage, for there is in them a kind of resistance in nature, and yet if Man or Dog do chance to eat of that Swine that hath eaten a Salamander, it hath been observed that they perished by the same. And this poison spreadeth itself the further when it is dead, because it is strengthened by putrefaction, and Wine and Water wherein one of these lieth dead, is empoisoned and made mortal thereby to others. But in our days Salamanders are not so venomous, if there be any credit in Brasavolus, howbeit I have heard and read, that if at this day a Salamander get into a heap of corn, she so infecteth it, that whatsoever eateth of that corn, dyeth as it were of poison, and the Kine of Helvetia, which are sucked by Salamanders, do ever after remain barren, and without milk, and sometime also they die of that evil. And as Arnoldus writeth, it casteth forth a certain mattery white humour like milk out of the mouth, whereupon if a man or any other living creature do but tread, he is poisoned thereby, and at the least, all the hair of their body falleth off, and in like sort they infect herbs and plants of the earth by their poison.  
Sometimes it happeneth that beasts or men have swallowed Salamanders, and then the tongue is inflamed, and all the body falleth into grievous torment, by cold corruption and putrefaction, part after part, and also pains in the fundament and in the stomach, likewise Dropsies, and Impostumation in the belly, cramp of the guts, and retention of the urine. For the cure whereof they give sweet water, Calamints, Saint john's Wort, sod with the shells of Pine-apples, leaves of Cypress, Galbanus, and Honey or resin, Ammoniack, and Stirax, New Cow-milk, the meal made of Flax-seed with sweet water, sweet Wine and Oil to cause vomits: Scammony, and a decoction of Calamints and Figs, fat Bacon or Hogs-flesh, and also the Eggs of a Tortoise, with the flesh thereof; besides infinite other remedies, ordained by the goodness of Almighty God, as Physicians know by their own studies and daily experiments. And therefore I hold it sufficient for me to have lightly touched them, referring those that are desirous to know more, unto the learned collection of Carromus.  
Out of the Salamander itself arise also some medicines, for it a hath a septick power to eat and corrode to take away hairs, and the powder thereof cureth corns and hardness in the feet. The hear tied to the wrist in a black skin, taketh away a quartain Ague; and also Kiranides writeth, that being bound unto a woman's thigh, it stayeth her monthly flowers, and keepeth her barren: But this is worthily reproved for untruth, and therefore I will not commend it to the Reader. And thus much for the Salamander.   

Of the SCORPION.  
Scorpios' in Greek is attributed both to the Scorpion of the Land and of the Sea, although sometimes for difference sake, the Scorpion of the earth be called Scorpio's chersaios. The derivation is manifold according to some Writers, either of Scorpizein ton ion, that is, dispersing his poison, or of Sckanoos erpein, because the motion of it is oblique, inconstant and uncertain, like as the flame of fire beaten with a small wind. The Grecians also use for a Scorpion Blesta, because it casteth poison, and Octopos from the number of his eight feet. And in Aethiopia there is a kind of Scorpion which the Greeks call Sybritae. The Latins do use indifferently Scorpius, Sorpio nepa, and Cancer also Vinula and Geptaria, as we find in Ponzettus. The Arabians have many words, as Harab, Acrob, Achrach, and Satoracon, Hacbarab, Algerarat, Algeterat, and Algenat and Alkatareti, for little Scorpions which draw their tails after them. Howbeit, among these names also Algarat signifieth that little kind of Scorpions, and Algararet the Scorpion with bunches on his back. The Hebrews according to the opinion of some, call a Scorpion Acchabim; the Italians, Scurtigicio, and Scorpione terrestre; the French, Vn Scorpion; the Speniards, Alacram and Alacrani, which name they have also given to an Island in the West-Indies subject to their dominion. In Castilia it is called Escorpion, and in Germany, Ein Scorpion.  
The kinds of Scorpions I find also to be many, but generally they may be referred unto twain, whereof one is called the Scorpion of the earth, and the other the Scorpion of the water or of the Sea, whose discourse or history is to be found among the fishes, for we in this place do only write of the Scorpion of the earth, which is also called by Avicen a wild Scorpion. Of this kind there are many differences. First they differ in sex, for there are males and females, and the female is greater than the male, being also fat, having a grosser body, and a greater and sharper sting, but the male is more fierce than the female. Again, some of these have wings, and some are without wings, 
Gillius.  and some are in quantity greater than a Bean, as in Helvetia, near Rapirsnill by Zurick. The Scorpions called Vinulae, are of a reddish colour, as it were Rose-water and Wine mixed together: and from thence it is probable that they took their name, and from their colour, the Authors have observed seven several kinndes.  
The first is white, and the biting of this is not deadly.  
The second is reddish, like fire flamant, and this when it hath wounded causeth thirst.  
The third is of a pale colour, and therefore called by the Grecians, Zophorides, and these when they have wounded a man, cause him to live in continual motion and agitation of his body, so as he cannot stand still, but remaineth distract and without wit, always laughing, like a fool.  
The fourth kind is greenish, and therefore termed Chloros, which having wounded, causeth intolerable trembling, shaking, and quivering, and cold, so that if the patient be laid in the hot sun, yet he thinketh that he freezeth like hail, or rather feeleth hail to fall upon him.  
The fifth kind is blackish pale, and it is called Empelios, it hath a great belly and broad, whereof the poison is great, and causeth after stinging and admirable heaviness, and sorrowful spirit. This kind is called by Gesner, Ventricosum, because of the large belly, by the Arabians, Algetarat, and by Ponzettus, Geptaria. It eateth herbs, and the bodies of men, and yet remaineth insatiable, it hath a bunch on the back, and a tail longer than other Scorpions.  
The sixth is like a Crab, and this is called by Aelianus a flamant Scorpion, it is of a great body, and hath tongs and takers very solid and strong, like the Gramuel or Crevish, and is therefore thought to take the beginning from that Fish.  
The seventh is called Mellichlorus, because of the Honey-colour thereof, or rather Waxe-colour, and the wings it hath on the back, are like the wings of a Locust.  
Also Scorpions do differ among themselves in regard of their outward parts, for some of them have wings, as those in India, which are spoken of by Strabo, Nicander, and others, and therefore many times when they settle themselves to fly, they are transported by the wind from one Country to another.  
There is also another difference observed in their tails, and in their stings, for some of them have six knots on their tails, and some of them seven and those which have seven, are more hardy 
Aelianus. Pliny.  and fierce, but this falleth out very seldom that the Scorpions have seven knots in their tail, and therefore much seldomer to have nine, as writeth Apollodorus. For if any have seven, then is there likewise in them a double sting, for there is also another difference, some of them having a single, and some a double sting, yea, sometimes a treble one, and the sting of the male is more thick and strong than the sting of the female. 
Aristotle.   
And to conclude, there is also a difference in motion, for some of them hold up their tails from the earth, and these are not much venomous, others again draw them along upon the earth, a little rolled together, and these are most deadly and poisonful, some of them also fly from one Region to another, as we have showed already.  
Again, there is nothing that giveth a man a more lively difference, than the consideration of their poison, for the Scorpions of Pharus, and that part of the Alps near Noricum, do never harm any living Creature, and therefore are they suffered to abound, so as they live under every stone. In like sort in the Isle Sanguola, the Scorpions are like unto those that are in Castilia or Spain for there the sting of the Scorpion doth not bring death, yet they cause a smarting pain, like the pain that cometh by the stinging of a Wasp, differing herein, that the Scorpions stinging is more lasting, and continueth songer than the stinging of a Wasp, for it tarrieth about a quarter of an hour, and by the biting thereof all are not pained alike, for some feel more, and some lesser pain. Contrary to these are the Scorpions of Pes●ara in Af●●k, who ever with their tails wound mortally, 
Pliny. Aelianus.  And those in Scythia, which are great, and hurtful unto men and beasts, killing Swine, who do not much care for any other Serpent, especially the black Swine, who do also die the sooner, if they drink immediately after the wound received. The like may be said of the Scorpions of Egypt. And thus much for the different kinds of Scorpions, wherein nature produceth a notable variety, as may appear by all that hath been said. Now it followeth that we likewise make some relation of their congruity one with another.  
They are all little living Creatures, not much differing in proportion from the great Scarabee or Horse-flie, except in the fashion of their tails. Their back is broad and flat, distinguished by certain knots or seams, such as may be seen in Sea. Crabs, yet their head differeth, and hath no resemblance with the Crab, because it is longer, and hangeth far out from the body, the Countenance whereof is fawning, and Virginlike, and all the colour a bright brown. Notwithstanding the fair face, it beareth a sharp sting in the tail, which tail is full of knots, wherewithal it pricketh and hurteth that which it toucheth. And this Pliny affirmeth to be proper to this Insect, to have a sting in the tail and to have arms: For by arms he meaneth the two cross forks or tongues which come from it on both sides, in the tops whereof are little things like pinsons, to detain and hold fast, that which it apprehendeth, whiles is woundeth with the sting in the tail.  
It hath eight feet, four on the one side, and four on the other, from whence, as we have showed already, it is called Octopos. For the feet and arms thereof is very much like unto the Sea-crab, and therefore may not unfitly be called either the mother or the daughter thereof. They have also tongues, wherewithal they use often to lick and smooth over their own bodies. And seeing of all other things they love fresh and clean linen, whereinto they insinuate, and wrap themselves when they can come unto it, than also first of all they cleanse their whole bodies all over with their tongues, and next to their flesh put on this clean linen, as a man would put on a shirt.  
As we have said already it hath a tail, wherein the sting thereof is placed, but what this sting is, divers Authors are of divers opinions concerning the same, some affirming it to be hollow, others denying it, finding in it no passage at all to contain or convey poison. Aelianus again saith, that there must needs be in it a passage or cavity, although it be so small as by no means it can be perceived with the eyes of any mortal man, and in that sting is the poison less visible, which when it striketh, disperseth itself instantly into the wound. But what should this poison be? whether a substance or spiritual humour; surely a substance, which although it be mole minima, yet faculiate maxima, that is, of great power, although of small quantity. And therefore another Author (namely Gerardus) writeth hereof after this manner; Scorpius e centró quod cavum esse oreditur emittit humorem venenosum: That is to say, The Scorpion out of a hollow centre, sendeth forth a venomous humour. And of this venom we will afterwards discourse more at large. Thus much in this place may serve to make known the several parts and members of this Serpent.  
Now than it followeth that we inquire about the manner of their breed or generation, which I find to be double, as divers Authors have observed, one way is by putrefaction, and the other by laying of eggs, and both these ways are consonant to nature, for Lacinius writeth, that some creatures are generated only by propagation of seed, such are men, Vipers, Whales, and the Palmtree, some again only by putrefaction, as the louse, fly, grass, and such like imperfect things, and some both ways, as Mice, Scorpions, Emmets, Spiders, Purslain, which first of all were produced by putrefaction: and since their generation are conserved by the seed and eggs of their own kind. Now therefore we will first of all speak of the generation of Scorpions by putrefaction, and afterward by propagation.  
Pliny saith, that when Sea-crabs die, and their bodies are dried upon the earth, when the Sun entereth into Cancer and Scorpius, out of the putrefaction thereof ariseth a Scorpion; and so out of the putrefied body of the Crevish burned, arise Scorpions, which caused Ovid thus to write;  
Concava littoreo si demas brachia cancro,  
Caetera supponas terrae, de parte sepulta  
Scorpius exibit, caudaque minabitur unca.  
And again;  
Obrutus exemptis Cancer tellure lacertis,  
Scorpius exiguo tempore factus erit.  
In English thus;  
If that the arms you take from Sea-crab-fish,  
And put the rest in earth till all consumed be,  
Out of the buried part a Scorpion will arise,  
With hooked tail doth threaten for to hurt thee.  
And therefore it is reported by Aelianus, that about Estamenus in India, there are abundance of Scorpions generated, only by corrupt rain-water standing in that place. Also out of the Basilisk beaten into pieces and so putrefied, are Scorpions engendered. And when as one had planted the herb Basilica on a wall, in the room or place thereof he found two Scorpions. And some say that if 
ja. Lacinius.  a man chaw in his mouth fasting this herb Basill before he wash, and afterward lay the same abroad uncovered where no sun cometh at it for the space of seven nights, taking it in all the day time, he shall at length find it transmuted into a Scorpion, with a tail of seven knots.  
Hollerius, to take away all scruple of this thing, writeth that in Italy in his days, there was a 
Kiramides.  man that had a Scorpion bred in his brain, by continual smelling to this herb Basill, and Gesner by relation of an Apothecary in France, writeth likewise a story of a young maid, who by smelling to Basill, fell into an exceeding head-ache, whereof she died without cure, and after her death being opened, there were found little Scorpions in her brain.  
Aristotle remembreth an herb which he calleth Sissimbria, out of which putrefied Scorpions are engendered, as he writeth. And we have showed already in the history of the Crocodile, that out of the Crocodiles eggs do many times come Scorpions, which at their first egression do kill their 
Philes. Aelianus.  Dam that hatched them, which caused Archelaus which wrote Epigrams of wonders unto Ptolemaeus, to sing of Scorpions in this manner;  
In vos dissolvit morte, & redigit Croc●dilum  
Natura extinctum, Scorpii omnipotens.  
Which may be Englished thus;  
To you by Scorpion's death the omnipotent  
Ruins the Crocodil in nature's life extinct.  
And thus much for the generation of Scorpions out of putrefaction. Now we will proceed to the second manner of their generation, which is by propagation of seed: for although Ponzettus make some question about their copulation, yet he himself inclineth to that opinion, as nearer unto truth, which attributeth carnal copulation unto them, and therefore he allegeth the example of flies, which admit copulation although they engender not thereby. Wherefore we will take it for granted, that Scorpions lay eggs after copulation, which happeneth both in the Spring and Autumn.  
And these are for the most part in number eleven, upon which they sit and hatch their young ones, and when once they are perfected within, those eggs (which are in sight like the little worms out of which Spiders are engendered) then do they break their eggs, and drive the young out. For as Isidorus writeth, otherwise the old should be destroyed of the young, even as are the 
Pliny.  Crocodiles. Some again say, that the old Scorpions do devour their young ones.  
Being thus produced by generation, they live upon the earth, and those which are bred of the Sea-crab, do feed upon the foam of the Sea-water, and a continual white mould or chalk near the Sea. But the Scorpions of Aethiopia do eat all kind of worms, flies, and small Serpents. Yea those Serpents whose very dung being trodden upon by man, bringeth exulcerations. And a trial that Scorpions eat flies, was made by Wolphius at Montpelier, for having a young one in a box, for one whole month together it lived upon flies, and grew by the devouring of them bigger, being put into the Glass unto him.  
They live among tiles and bricks very willingly, and for this cause they abound in Rome in the hill called Testaceus. They are also in Bononia found in the walls of old houses, betwixt the, stones and the mortar. They love also clean clothes, as we have said already, and yet they abhor all places whereon the Sun shineth. And it seemeth that the Sun is utterly against their nature, for the same Scorpion which Wolphius had at Montpeller, lived in the Glass until one day he set it in the Sun, and then presently after it died.  
To conclude, they love hollow places of the earth near gutters, and sometimes they creep into men's beds, where unawares they do much harm: and for this cause the Lybians, who among other Nations are most of all troubled with Scorpions, do use to set their beds far from any wall, and very high also from the floor, to keep the Scorpions from ascending up into them. And yet fearing all devises should be too little to secure them against this evil, they also set the feet of their beds ●n vessels of water, that so the Scorpion may not attempt so much as to climb up unto them for fear of drowning. And also for their further safeguard, they were socks and hose in their beds so thick as the Scorpion cannot easily sting through them.  
And if the bed be so placed that they cannot get any hold thereof beneath, than they climb up to the sieling, or cover of the house, and if there they find any hold for their pinching legs to apprehend and fasten upon, then in their hatred to mankind, they use this policy to come unto 
Aelianus.  him. First one of them (as I have said) taketh hold upon that place in the house or sieling over the bed wherein they find the man asleep, and so hangeth thereby, putting out and stretching his sting to hurt him, but finding it too short, and not being able to reach him, he suffereth another of his fellows to come and hang as fast by him as he doth upon his hold, and so that second giveth the wound: and if that second be not able likewise, because of the distance, to come at the man, than they both admit a third to hang upon them, and so a fourth upon the third, and a fifth upon the fourth, until they have made themselves like a chain, to descend from the top to the bed wherein the man sleepeth, and the last striketh him: after which stroke he first of all runneth away by the back of his fellow, and every one again in order, till all of them have withdrawn themselves.  
By this may be collected the crafty disposition of this Scorpion, and the great subtlety and malice that it is endued withal in nature, and seeing they can thus accord together in harming a man, it argueth their great mutual love and concord one with another, wherefore I cannot but marvel at them who have written that the old ones destroy the young, all but one, which they set upon their own buttocks, that so the Dam may be secured from the sting and bitings of her son. For seeing they can thus hang upon one another, without harm, favouring their own kind, I see no cause but that nature hath grafted much more love betwixt the old and the young ones, so as neither the old do first destroy the young, nor afterward; that young one preserved, in revenge of his fellow's quarrel, killeth his Parents.  
It is reported by Aristotle, that there is a hill in Caria, wherein the Scorpions do never sting any strangers that lodge there, but only the natural born people of that Country. And hereunto Pliny and Aelianus seem to subscribe, when they write that Scorpiones extraneos leniter mordere, that is, Scorpions by't strangers but gently. And hereby it may be collected, that they are also by nature very sagacious, and can discern betwixt nature and nature; yea the particular differences in one and the same nature. To conclude, Scorpions have no power to hurt where there is no blood.  
The natural amity and enmity they observe with other creatures cometh now to be handled, and I find that it wanteth not adversaries, nor it again hath no defect of poison or malice to make resistance and opposition, and to take vengeance on such as it meeteth withal. The principal of all other subjects of their hatred, are Virgins and Women, whom they do not only desire to harm, but also when they have harmed, are never perfectly recovered. And this is at all 
Albertus.  times of the day, but unto men they are most dangerous in the morning fasting, before they have vented their poison, and this is to be observed, that their tails are never unprovided of stings, and sufficient store of venom to hurt upon all occasions.  
The Lion is by the Scorpion put to flight wheresoever he seeth it, for he feareth it at the enemy of his life, and therefore writeth S. Ambrose, Exiguo Scorpionis aculeo exagitatur Leo, the Lion is much moved at the small sting of a Scorpion. Scorpions do also destroy other Serpents, and are likewise destroyed by them. There was one Cellarius a Physician in Milan, who put together into one Vial, a Viper and a Scorpion, where they continually fought together, until they had killed one another. The Swine of Scythia, which do safely eat all other kind of Serpents and venomous beasts, without all harm, yet are destroyed by eating of Scorpions, and so great is the poison of 
Aelianus.  the Sibarite Scorpion, that the dung thereof being trodden upon breedeth ulcers.  
And as in this manner we see the virulence, and natural evil of Scorpions against other living creatures, so now we are to consider the terrors of the Scorpion, for God in nature hath likewise ordained some bodies, whereby the Scorpion should be, and is driven away, scared and destroyed.  
First of all therefore men, which are the chief, and head of all living Creatures, do by natural instinct, kill and destroy Scorpions, and therefore Galen writeth thus, Let us (saith he) kill Scorpions, Spiders, and Vipers, not because they are evil in themselves, but because it is engrafted in us by nature, to love that which is good unto us, but to hate and avert from that which is evil unto us, Non corsiderantes genitum ne ita sit an secus, not considering whether it were so bred or not. As we have showed their generation out of putrefaction to be by heat, so also is their destruction by heat, for they are not able to abide the heat of the Sun, and therefore, although they cannot live in cold Northern Countries, but in the hotter, yet in the hotter they choose shadows, holes of the earth, coverture of houses, and such like vile and obscure places, to succour and secure themselves in.  
It is also reported, that if Scorpions do at any time behold a Stellion, they stand amazed and 
Galen.  wonderfully astonished. The Viper also having killed a Scorpion, becometh more venomous, and the Ibis of Egypt destroyeth Scorpions. There are a little kind of Emmets, called by the Arabians, Gerarets, which are eaters of Scorpions. The quicksighted Hawks also, from whose piercing eye no Serpent can be hid, when he 〈◊〉 a Scorpion, he neither feareth nor spareth it. It is also 
Ponzettus.  thought that Hares are never molested by Scorpions, because if a man or beast be anointed with the rennet of a Hare, there is no Scorpion or Spider that will hurt him. Wild Goats are also said to live without fear of Scorpions; even as the African Psylli of whom we have often spoken.  
Now this virtue against Scorpions is not only in living things, but also in the Plants of the earth, and therefore Sestius writeth, that the seed of Nosewort burned or scorched doth drive away Serpents, and resist Scorpions and so doth the root of the Mast-tree, and the seed of Violets, and the same virtue is ascribed to the herb Lychius, which is Englished Calves-snout, and also to the seed of wild Parsnip.  
The smell of Garlic and wild Mints set on fire, or strewed on the ground, and Dittany have the same operation: and above all other, one of these Scorpions burned, driveth away all his fellows 
Arnoldus, Aetius.  which are within the smell thereof, and therefore this is a most usual thing in Asia and afric, to perfume their houses with Scorpions burned, and in stead thereof they make as it were little pills of Galbanum sandaracha, with butter, and the fat of Goats, and thereof altogether make their perfume: also Bettony, and wild Pellitory with Brimstone. They use also to cover pans with certain things called by them. Alkitran and Asa, and with these they compass the place wherein the 
Palladius. Rasis.  Scorpion lodgeth, and then it is found that they can never stir any more from that place. And some in stead thereof, power Oil into their holes after them for the same effect. And the Husbandmen of Mauritania do tye and fasten to their bedside, sprigs of white thorn, and Hasell-nuts, 
Strabo. Plutarch.  wherewithal by a secret antipathy in nature, they drive away and keep themselves safe in their beds from the annoyance of Scorpions.  
By touching of Hen-bane they lie dead and overcome, but if one touch them again with white Ellebore, they revive, and are released from their former stupefaction. It is also said that the leaves of water-mallowes do also astonish Scorpions, and so also doth the Radish-root. The Sea-crab 
Gillius.  with Basil in her mouth destroyeth the Scorpion, and so doth Tunicle and Mushroom of trees. To conclude, the spittle of a man is death unto Scorpions; and therefore when a certain fellow took upon him to be a cunning Charmer, and by incantation to kill a Scorpion, he added to the words of his Charm a treble spitting in the mouth of the Serpent, and so it died: whereupon Welphius which was present, and saw this Charmer, did afterward by himself alone at home, make 
Actius.  trial of spittle without a Charm; and so found that it alone killeth Scorpions, especially the spittle of a man fasting, or very thirsty. Moreover, there be certain Lands wherein no Scorpions will live, as that about Clispea in afric, and the dust of the Island Gaulus near Cercina, being sprinkled upon a 
Solinus.  Scorpion, doth incontinently kill it. And so much also writeth Hermolaus, of the Region Galatha.  
These and such like things are observed by our painful and industrious Ancestors about the nature of Scorpions, as well that which is hurtful unto them, and they are afraid of, as those to which they are enemies in nature, and wound mortally when they light upon them. It is remembered by Textor that Orion was slain by a Scorpion, whereupon the Poets have made many tales. They say, that when he was grown to be a man he was a great hunter, and a continual companion of Diana, who glorying much in his own strength, boasted that he was able to overcome any Serpent or other wild beast, whereat the Gods being angry, for revenge, and taking down the pride of this young man, caused the earth to bring forth a Scorpion, who killed Orion. Whereat Diana was very sorry, and therefore in lamentation of her champion, and for the good deeds he had done unto her, translated him into heaven, close by the constellation of the Bull. Lucan on the other side saith, that Diana sent this Scorpion to kill him, envying his famous success in hunting, and that afterward the Goddess taking pity on him, translated him into heaven. Others write again, that he had his eyes put out by Oenopion, and that he came blind into the Island Lemnos, where he received a horse of Vulcan, upon which he road to the Sunrising, in which journey, he recovered again his eyesight, and so returning, he first determined to take revenge upon Oenopion for his former cruelty. Wherefore he came into Greet, and seeking Oenopion, could not find him, because he was hid in the earth by his Citizens, but at last coming to him, there came a Scorpion and killed him for his malice, rescuing Oenopion. These and such like fables are there about the death of Orion, but all of them jointly agree in this, that Orion was slain by a Scorpion. And so saith Anthologius was one Panopaeus a Hunter.  
There is a common adage, Cornix Scorpium, a Raven to a Scorpion, and it is used against them that perish by their own inventions: when they set upon others, they meet with their matches, as a Raven did when it preyed upon a Scorpion, thus described by Alciatus, under his title Justa ultio, just revenge, saying as followeth.  
Raptabat volucer captum pede corvus in auras  
Scorpion, audacipraemia parta gulae.  
Ast ille infuso sensim per membra veneno,  
Raptorem in stygias compulit ultor aquas.  
O risu res digna! aliis qui fata parabat,  
Ipse periit, propriis succubuitque dolis.  
Which may be Englished thus;  
The ravening Crow for prey a Scorpion took  
Within her foot, and therewithal aloft did fly,  
But he empoisoned her by force and stinging stroke,  
So ravener in the Stygian Lake did die.  
O sportful game! that he which other for bellies sake did kill,  
By his own decreiss should fall into deaths will.  
There be some learned Writers, who have compared a Scorpion to an Epigram, or rather an Epigram to a Scorpion, because as the sting of the Scorpion lieth in the tail, so the force and 
Gyraldus.  virtue of an Epigram is in the conclusion, for vel acriter et salse mordeat; vel jucunde & dulciter delectes, that is, either let it by't sharply at the end, or else delight pleasingly. There be many ways of bringing Scorpions out of their holes, and so to destroy and take them, as we have already touched in part, unto which I may add these that follow: A perfume made of Oxe-dung, also Storax, and Arsenic. And Pliny writeth, that ten Water-crabs beaten with Basil is an excellent perfume for this purpose, and so is the ashes of Scorpions. And in Milan they use this art, with small sticks or straw they touch and make a noise upon the stones and mortar wherein they have their nests, 
Cardan.  than they thinking them to be some flies for their meat, instantly leap out, and so the man that deluded them is ready with a pair of tongs or o●●er instrument to lay hold upon them and take them, by which means they take many, and of them so taken, make Oil of Scorpions. And Constantius writeth, that if a man's hand be well anointed with juice of Radish, he may take them without danger in his bare hand.  
In the next place we are to proceed to the venom and poison of Scorpions, the instrument or sting whereof, lieth not only in the tail, but also in the teeth, for as Ponzettus writeth, Laedit scorpius morsu et ictu, the Scorpion harmeth both with teeth and tail, that is, although the greatest harm do come by the sting in the tail, yet is there also some that cometh by their biting. This poison of Scorpions, (as Pliny out of Apollodorus writeth) is white, and in the heat of the day is very fervent and plentiful, so as at that time they are insatiably and unquenchably thirsty, for not only the wild or would Scorpion, but also all other are of a hot nature, and the symptoms of their bitings are such as follow the effects of hot poisons: and therefore saith Rasis, all their remedies are of a cold quality. Yet Galen thinketh otherwise, and that the poison is cold, and the effects thereof are also cold. For which cause Rondeletus prescribeth Oil of Scorpions to expel the stone, and also the cure of the poison is by strong Garlic and the best Wine, which are hot things. And therefore I conclude, that although Scorpions be most hot, yet is their poison of a cold nature.  
In the next place, I think it is needful to express the symptoms following the striking or stinging of these venomous Scorpions, and they are (as Aetius writeth) the very same which follow the biting or poison of that kind of great Phalanx Spider, called also Teragnatum, and that is, they are in such case as those persons be which are smitten with the Falling sickness.  
He which is stung by a Scorpion, thinketh that he is pressed with the fall of great and cold hail, being so cold, as if he were continually in a cold sweat, and so in short space the poison disperseth itself within the skin, and runneth all over the body, never ceasing until it come to possess some predominant or principal vital part, and then followeth death. For as the skin is small and thin, so the sting pierceth to the bottom thereof, and so into the flesh, where it woundeth and corrupteth either some vein, or artery or sinew, and so the member harmed swelleth immediately into an exceeding great bulk and quantity and aching, with insufferable torment. But yet (as we 
Aetius. Aelianus.  have already said) there is a difference of the pain, according to the difference of the Scorpion that stingeth. If a man be stung in the lower part of his body, instantly followeth the extension of his virile member, and the swelling thereof: but if in the upper part, then is the person affected with cold, and the place smitten is as if it were burned, his countenance or face distorted, glewish spots about the eyes, and the tears viscous and slimy, hardness of the articles, falling down of the fundament, and a continual desire to egestion, foaming at the mouth, coughing, convulsions of the brain, and drawing the face backward, the hair stands upright, paleness goeth over all the body, and a continual pricking like the pricking of needles.  
Also, Gordomus writeth, that if the prick fall upon an artery, there followeth swooning, but if on a nerve, there speedily followeth putrefaction and rottenness. And those Scorpions which have wings, make wounds with a compass like a bow, whose succeeding symptoms are both heat and cold, and if they hurt about the canicular days, their wounds are very seldom recovered.  
The Indian Scorpions cause death three months after their wounds. But most wonderful is that which Strabo relateth of the Albenian Scorpions and Spiders, whereof he saith are two kinds, and one kind killeth by laughing, the other by weeping. And if any Scorpion hurt a vein in the head, it causeth death by madness, as writeth Paracelsus. When an Ox or other beast is strucken with a Scorpion, his knees are drawn together, and he halteth, refusing meat; out of his nose floweth a green humour, and when he is laid, he careth not for rising again.  
These and such like are the symptoms that follow the bitings and stingings of Scorpions, for the cure whereof I will remit the Reader to that excellent discourse written by Wolphius, wherein are largely and learnedly expressed, whatsoever Art could collect out of nature. And seeing we in our Country are free from Scorpions, and therefore shall have no need to fear their poison, it shall not I trust offend my Reader, if I cut off the relation of Scorpions cures, as a thing which cannot benefit either the English Reader, or else much adorn this History, and so I will proceed to the medicines drawn out of Scorpions.  
The application or use of Scorpions in medicine, is either by powder or by Oil, or by applying them bruised to their own wounds, wherefore every one of these are to be handled particularly; and first of all for the powder, it is made by ustion or burning in this manner. They take ten Scorpions and put them alive into a new earthen pot, whose mouth is to be dammed up with loam or such like stuff, then must it be set upon a fire of Vine-tree-shreds, and therein must the pot stand day and night until all within it be consumed to powder, and you shall know by their white colour when they be enough; otherwise, if they be brown or burned, they must be continued longer, and the use of this powder is to expel the stone.  
Again, they use to make this powder another way, they take twenty Scorpions, and put them in a little earthen pot with a narrow mouth, which mouth must be stopped, and then the pot put into a Furnace by the space of six hours; which Furnace must also be kept close within, and with a gentle fire: then after six hours take off the pot; and bruise the Scorpions into powder, and keep that powder for the use aforesaid. There are other ways also to prepare this powder, but in all preparations the attendant and, assistant must take heed of the fume or smoke that cometh from it, for that is very venomous and contagious.  
But besides, there are many things to be observed herein, as first, that the Scorpions be alive, and that they be killed in Oil, then, that they be put in whole, with every member, without mutilation, and that the Scorpions appointed for this confection, be of the strongest poison, and the time of their collection to be when the Sun is in Leo, and not in Scorpias, as some without reason have imagined.  
The Oil so made, is distinguished into two kinds, one simple, and the other compound. The simple is made of a convenient number of Scorpions, (as it were twenty if they be great, and more if they be little) and they being put into a glass vessel, Oil of bitter-Almonds must be poured upon them, and so the vessel stopped close and set in the Sun by the space of thirty days, and then stirred and used. Yet the women of Ferrara use oil-olive in stead of Oil of bitter Almonds, and also 
Brasavolus.  observe no quantity of Oil, but fill the pot full, and likewise no order in the number of the Scorpions, putting one to day and another to morrow, and so more the next week or month, as they can find them.  
The compound-oyl is thus made, they take round Astrologe, Cypress, and Gentian, the roots of Capars, and upon these they pour Oil of bitter Almonds, and soak the roots in the Oil in the hot sun for the space of twenty days, then take they a complete number of Scorpions, from betwixt ten to fifteen, these they put again to the Oil, and so stop up the mouth again, and set it the second time in the sun thirty days, and afterward strain it and use it. This compound-Oyl is not so much approved by Brasavolus, as the former simple, because the first hath more Scorpions, and the second is stuffed or seasoned with spices.  
The green Scorpion which is bred of Basill, having seven knots in the tail, being beaten and 
Kiranides.  pounded with the herb Scorpion, and so made into pills, then dried and put into a glass, are very profitable to him that hath the Falling-sickness, if he take of them three every morning fasting in temperate Wine, but these being given to a sound man putteth him clean out of his wits. If a man take a vulgar Scorpion and drown the same in a porringer of Oil in the wane of the Moon, and therewithal afterward anoint the back from the shoulders to the hips, and also the head and forehead, with the tips of the fingers and toes of one that is a demoniac or a lunatic person, it is reported, that he shall ease and cure him in short time. And the like is reported of the Scorpions sting joined with the top of Basil wherein is seed, and with the heart of a Swallow, all included in a piece of Heart's skin.  
The Oil of Scorpions made of common oil-olive, is good for the pain in the ears infused by distillation; also it cureth a Pleurisle in this manner. They take meal out of a Windmill, and make thereof with water, paste, or little cakes, in quantity like a French Crown, these must be sod in a 
Alexius.  frying-pan in Oil of Scorpions, and so applied as hot as can be to the place where the pricking is, and so kept to the same very hot, and when it beginneth to be cold, let new be applied still, nine times together, successively one time after another. Scorpions bruised in new sweet Wine, do cure the Kings-evil. The ashes of a Scorpion infused by the yard into the bladder, breaketh and disperseth both the stone of the bladder and the reins. And the like operation hath a vulgar 
Galenus.  Scorpion eaten with vinegar and Rose-cakes applied to the gouty members, it many times easeth the inflaming pains thereof.  
The Oil of Scorpions is very available in the time of Plague, both by Ointment and also in potion: wherewithal one did affirm to Wolphius that he gained a great sum of money, which he prepared in this manner. He took a hundred Scorpions, and sod them in the oldest oil-olive he could get, until such time as the Scorpions were consumed, then did he strain them through a linen cloth, adding unto it an ounce of Rhubarb, and so shutting it close in a glass bottle, he set it forty days together in the sun, and afterward he gave of it to be used in time of infection, advising them that had it to apply it in ointment to the pulse, heart, hinder part of the head, neck and nostrils. And if a man began to be sick, within twelve hours after the first sense of his pain, he was annnoynted herewith about the tumour, and then was it lanced. This ointment is also commended against all manner of poison; not only of other Serpents and venomous beasts, but also of the Scorpion itself. And thus much for the history of the Scorpion.   

Of the SCYTALL.  
THis Serpent called by the Grecians Scytale, is likewise termed by the Latinists, Scytalis, and by some Scicalis, Picalis, Sciscetalis, and Seyseculus, and by Albertus, Situla, which we have already interpreted a Dipsas, but all of them are most manifestly corrupted from Scytale, the first Grecian word. And therefore I will not stand to confute them that call it also Caecilia, a blind worm, because (after the manner of other Serpents) it eateth no Fennel, but this Caecilia or blind Worm, we shall afterward demonstrate to be our English Slow-worm. This Scytall is very full of marks or spots upon the back, so variable and delectable, that it possesseth the beholders with admiration, and almost bringeth them asleep looking thereon: for it is also slow, and moveth softly, wherefore it cannot pursue where it would do harm; in stead therefore of celerity, these natural spots do hold them that it doth desire to harm, like as they were stupefied and astonished. And in this brightness of the scales, first of all it must lay aside the winter-skin, or else there appeareth not any splendour at all. And it is also said to be so hot and fervide, that it casteth skin in the Winter, according to this saying of Lucan;  
Et Scytale sparsis etiam nunc sola pruinis  
Exuvias positurasuas.—  
That is in English thus;  
None but the Scytall while Winter-frosts abide,  
Out of his spotted skin and Seales doth glide.  
The outward form or visible proportion of this Serpent, is like that which we have already called a Double-head, and the Latins, Amphisbena, except that the tail hereof is flatter and thicker. The length of this Serpent is like the longest Worms of the earth, and the thickness like the helve or handle of a spade. And the greatest difference betwixt this and the Double-head, is that this goeth but one way, and the Double-head goeth as well one way as another: and the colour hereof is like the colour of the other. The general description of this Serpent is thus expressed by Nieande●;  
Bifronti similem reperis Scytalam Amphisbena  
Ptnguior est tamen, & cauda, quae nulla fere exit,  
Crassior, ut quantum solita est comprendere lignum,  
Curva manus strictum quoties tenet ipsa ligonem.  
Tam prolixa, vagans, pluvio quam reptile coelo,  
Quod foecunda genus suq gignit viscera tellus.  
Nec postquam ●uvenis venienti tempore veris,  
Magna Deum quando profert serpentia mater,  
Liquerit obscuram consueta cubila petram,  
Et nitidos tepido sub sole extriverit artus,  
Pandentis se foeniculi teneram exedit 〈◊〉,  
Sed per opaca morans imi declivia montis  
Se tenet, & multo graviter latet obruta somme,  
Eque alta sua conquirit sibi pabula terra:  
Nec licet id magno cupiat, studeatque labare  
Arescente sitim potis est depellere fa●es.  
Which may be Englished thus;  
The Scytall like the Double-head thou shalt in feature find,  
Yet is it fatter, and tail that hath no end much thicker is,  
As big as crooked hand is wont for to wind  
The haft and helve of digging spade the earth that rifts.  
As long it is as that thin crawling worm which heavens rain  
Begets on fruitful earth, when bowels warmly maystened are,  
And when the Mother-goddess great sends forth her creoping train,  
Which is Yeers-youth, fresh time of Spring, both calm and fair.  
Then leaves it off his wont bed in rock obscure,  
And in what sun he stretches out his limbs, and sinewer all,  
Eating the new sprung-blades of Fennell-herb, so putting teeth in ure,  
In holes of the declining hills so keeps both great and small,  
Where time in deepest sleep of buried nature it doth pass,  
And being hungry, the earth in top of hole it eats,  
Quenching the thirst by force of driest chaps as grass,  
Though without pain, desirelesse it seeks these drinks and meats.  
The biting of this Serpent is like the biting of the Double-head, and therefore the cure is in the same manner, wherefore I shall not need to repeat the signs thereof, or the cure in this place. And so I will conclude the story of this Serpent.   

Of the SEA-SERPENTS.  
AMong the manifold kinds of Sea-serpents, as well known as unknown, (whereof some are like the Lamprey, some like the Myrus, and many other like the Serpents of the earth, except in their head, as Aristotle writeth, for that is more like the head of a Conger then a Serpent) it peculiarly hath one kind, in colour and form not unlike an Eel, in length about three cubits, in the gills and sins resembling a Conger, but it hath a longer snout or beak, which is also fortified inwardly with very many small sharp teeth, the eyes not so great, a smooth or pield skin, and hanging over at the back, having no scales, so as it may easily be flayed. The belly of it is betwixt red and white, and all the body over is set with spires, so as being alive it is not handled without danger. And this is by Pliny called the Dragon of the Sea, which cometh out of the Sea into the sands, and therein with an admirable celerity and dexterity maketh his lodging place. For the snout thereof is sharper than the Serpents of the earth, therefore therewith it diggeth and hideth itself in the hole or hollow place which it hath made. This is also called by Pliny Ophidion, but I think it better to follow Aristotle, who doth call it Ophis thalattios, a Sea-serpent, the colour whereof is blacker or dimmer than the Conger.  
There be also Vipers of the Sea, which are in show little fishes, about a cubit long, having a little horn in their forehead, the biting or sting whereof is very deadly, and therefore when the Fishermen have taken any one of these, they instantly cut off the head and bury it in the sand, but the body they eat for good meat: yet these Serpents are thought to be none other than the Fishes called Arauci, or Spider-fish, saving that they are said to have a sharp sting in their head, & this a horn, for all Water or Sea-serpents have harder and less heads than the Serpents of the land.  
In the German, Ocean there is found a Serpent about the bigness of a man's leg, which in the tail carrieth a sting as hard as any horn, this haunteth only the deepest part of the Sea, yet is it sometime taken by the Fishermen, and then they cut off the tail, and eat the residue of the body. Yet I will not expressly define whether this may be called a Sea-Serpent, or a Serpentine-fish; it may be it is the same that is a Fork-fish, or Ray, which by reason of the tail thereof, it might give occasion to Albertus to call it a Serpent of the Sea.  
There be also Snakes or Hiders in the Sea, for although all Water-serpents, as well of the fresh, salt, and sweet waters may be called Hiders, or Snakes, yet there be some peculiar Snakes, such 
Aelianus.  are those in the Indian Sea, where they have broad tails, and they harm more by biting with the sharpness of their teeth, then by any venom that is contained in them; and therefore in this they somewhat resemble the Snakes of the earth. And Pliny writeth, that once before Persis, upon the coasts of certain Islands, there were seen of these Sea-hyders very many, of the length of twenty 
Solinus.  cubits, wherewithal a whole Navy or fleet of ships were mightily affrighted. And the like is reported of three other Islands, lying betwixt the promontory of Carmania and Arabia; and such were those also in the African Sea, who are said by Aristotle not to be afraid of a Galley, but will set upon the men therein, and over-turn it. And he himself saw many bones of great wild Oxen, who had been destroyed by these kind of Sea-snakes or Hiders.  
The greatest River that falleth into the red Sea, is called Sinthus, the fall whereof afar off, seemeth to the beholders to be like winding Snakes, as though they were coming against the passengers, to stay them from entrance into that Land; and there is not only a sight or resemblance of Serpents there, but also the very truth of them, for all the Seamen know when they are upon these coasts, by the multitude of Serpents that meet them. And so do the Serpents called Graae about Persis. And the Coast of Barace hath the same noisome premonstration, by occurrence of many odious, black, and very great Sea-serpents. But about Barygaza they are less, and of yellow earthy colour; their eyes bloody, or fiery red, and their heads like Dragons. Keranides writeth of a Sea-Dragon, in this manner, saying: The Dragon of the Sea is a fish without scales, and when this is grown to a great and large proportion, whereby it doth great harm to other creatures, the winds or clouds take him up suddenly into the air, and there by violent agitation, shake his body to pieces: the parcels whereof so mangled & torn asunder, have been often found in the tops of the Mountains. And if this be true (as it may well be) I cannot tell whether there be in the world a more noble part of Divine providence, and sign of the love of God to his creatures, who armeth the clouds of heaven to take vengeance of their destroyers. The tongue of this Sea-Dragon (saith he) is like a Horse's tail, two foot in length; the which tongue preserved in Oil, and carried about by a man, safeguardeth him from languishing infirmities, and the fat thereof, with the herb Dragon anointed on the head or sick parts, cureth the head-ache, and driveth away the Leprosy, and all kind of scabs in the skin.  
There be also in the Swevian Ocean or Balthick sea, Serpents of thirty or forty foot in length, whose picture is thus described, as it was taken by Olaus Magnus, and he further writeth, that these do never harm any man until they be provoked.  
The same Author also expresseth likewise the figure of another Serpent, of a hundred and twenty foot long, appearing now and then upon the coasts of Norway, very dangerous and hurtful to the Seamen in calms and still weather, for they lift up themselves above the hatches, and suddenly catch a man in their mouths, and so draw him into the Sea out of the Ship: and many times they overthrew in the waters a laden Vessel of great quantity, with all the wares therein contained. And sometimes also they set up such a spire above the water, that a Boat or little Bark without sails may pass through the same. And thus much for the Sea-serpents.   

Of the SEPS or SEPEDON.  
ALthough I am not ignorant that there be some which make two kinds of these Serpents, because of the two names rehearsed in the title, yet when they have laboured to describe them severally, they can bring nothing or very little wherein their story doth not agree, so as to make twain of them, or to handle them asunder, were but to take occasion to tautologize, or to speak one thing twice. Wherefore Gesner wisely pondering both parts, and after him Carronus, deliver their opinions, that both these names do show but one Serpent, yet according to their manner, they express them as if they were two. For all their writings do but minister occasion to the Readers to collect the truth out of their labours, wherefore I will follow their opinion, and not their example. Sepedon and Seps cometh of Sepein, because it rotteth the body that it biteth: in colour it nearly resembleth the Haemorrhe, yet it usually goeth by spires and half-hoops, for which cause as it goeth, the quantity cannot be well discerned, the pace of it being much swifter than the Haemorrhe. The wound that it giveth is smarting, entering deep and bringing putrefaction, for by an inexplicable celerity, the poison passeth over all the body, the hair rotteth and falleth from all parts, darkness and dimness is in the eyes, and spots upon the body, like as if a man had been burned in the Sun. And this Serpent is thus described unto us by Nicander;  
Jam quae Sepedonis species sit, qualeque corpus  
Accipe: diversa tractum ratione figurat.  
Quin etiam mutilae nulla insunt cornua fronti,  
Et colour, hirsuti qualem est spectare tapetis,  
Grande caput, brevior dum currit, cauda videtur:  
Quam tamen obliquo majorem tramite ducit.  
Quod fit ab hoc vulnus, magnos nocuosque dolores  
Excitat, interimens quia fundit & ipse ve 〈…〉,  
Quo sata marcentes tabes dep●soitur artus,  
Indeque siccata resolutus pelle capillus  
Spargitur, & volitans candentis pappus achantae,  
Praeterea foedum turpi vitiligine corpus,  
Et veluti urenti maculas a sole videre est.  
Which may be Englished thus;  
Sepedons' shape now take, and what his form of body is,  
It doth not go as Haemorrhe doth, but traileth diversely.  
His pulled head of Haemorrhs horns full happily doth miss,  
And colours are as manifold as works of Tapestry:  
Great is his head, but running seems the tail but small,  
Which winding, it in greater path draws after to and fro,  
But where it wounds, by pains and torments great it doth appall,  
Killing the wounded, infusing poison so,  
Whereby consumed are the lean and slender sinews,  
And dried skin lets hair fall off apace,  
Like as the winds drive whites from top of thistle Cardus,  
Besides the body filth, as with Sun parched, looseth grace.  
Thus doth Nicander describe the Sepedon: now also we will likewise relate that which another Poet saith of the Seps, that both compared together, may appear but one, therefore thus writeth Lucan, upon occasion of one Sabellus wounded by this Serpent.  
— Miserique in crure Sabelli  
Seps stetit exiguus, quem flexo dente tenacem  
Auu●sitque manu, piloque affixit arenis.  
Parva modò Serpens, sed qua non ulla cruenvae  
Tantum mortis habet: nam plagae proxima circum  
Fugit rapta cutis, pallentiaque ossa retexit.  
Jamquae sinu laxo nudum est sine corpore vulnus:  
Membra natant sanie, surae fluxere, sine ullo  
Tegmine poples erat: femorum quoque musculus omnis  
Liquitur: & nigra distillant inguina tabe.  
Dissiluit stringens uterum membrana, fluuntque  
Viscera, nec quantum toto de corpore d●bet,  
Effluit in terras saevum, sed membra venenum  
Decoquit: in minimum mors contrahit omnia virus.  
Vincula nervorum, & laterum textura, cavumque  
Pectus, & abstrusum fibris vitalibus omne,  
Quicquid hum● est, aperit pestis: natura profana  
Morte patet: manant humeri, fortesque lacerti:  
Colla caputque fluunt, callido non ocyus Austro  
Nix resoluta cadit, nec solem cera sequetur.  
Parva loquor, corpus sanie stillasse perustum:  
Hoc & flamma potest, sed quis rogus abstulit ossa,  
Haec quoque discedunt, putresque secuta medullas  
Nulla manere sinunt rapidi vestigia fati.  
Cyniphias' inter pestes tibi palma nocendi est:  
Eriplunt omnes animam, tu sola cadaver.  
Mole brevis seps, peste ingens, nec viscera solum,  
Sed simul ossa vorans tabificus Seps.  
Which is to be Englished thus;  
On wretched Sabels' leg a little Seps hung fast,  
Which with his hand from hold of teeth he pluck: away  
From wounded place, and on a pile the Serpent all aghast  
He staked in sands, to him O woeful wretched day,  
To kill this Serpent is but small, yet none more power hath,  
For after wound falls off the skin, and bones appear full bare,  
As in an open bosom, the heart whole body gnaweth,  
Then all his members swum in filth: corruption did prepare  
To make his snacks fall off, uncovered were knee-bones,  
And every muscle of his thigh resolved, no more did hold,  
His secrets black to look upon, distilled all Consumptions,  
The rim of belly broke out fierce, which bowels did enfold,  
Out fell his guts on earth, and all that corpse contain,  
The raging venom still heating members all,  
So death contracted all by little poisons main,  
Vnloosing nerves, and making sides on ground to fall:  
This plague the hollow breast and every vital part  
Abstrused, where the fibres keep the life in ure,  
Did open unto death: The life, the lungs, the heart.  
O death profane, and enemy unto nature.  
Out flow the shoulders great, and arm-blades strong,  
Both neck and head gush out in matter, all doth run.  
No snow doth melt so soon the Southern blast among,  
Nor wax so fast dissolve by heat of shining Sun.  
These things which now I speak I do account but small,  
That corpse should run with filthy core, may caused be by flame 〈…〉  
Yet bones are spared in fire, here all away they fall,  
Of them and marrow sweet, fate lets no sign remain.  
Among the Cyniph plagues, this still shall bear the bell,  
The soul they take, this soul and carcase both,  
The Seps, though short it be, in force it is a hell,  
Devouring bones, the body all undoth.  
Thus you hear that more largely expressed by Lucan of the Seps, which was more briefly touched by Nicander of the Sepedon, and all cometh to one end, that both kill by putrefaction. The length of this Serpent is about two cubits, being thick toward the head, but thin and slender toward the tail. The head thereof is broad, and the mouth sharp, it is of many colours, so as some have thought that it could change colour like a Chamaeleon. The four under teeth are hollow, and in them lieth the poison, which are covered over with a little skin.  
Pausanias affirmeth that he himself saw one of them, and that Egyptus the son of Elatus, a King of Arcadia was slain by one of these. They live in Rocks, in hollow places of the Valleys, and under stones, and they fear no Winter, according to this verse of Pictorius.  
Hic hyemis calidus frigora nulla timet.  
Which may be Englished thus;  
Of Winter's cold it hath no fear,  
For warm it is throughout the year.  
First of all after the wound appeareth some blood, but that symptom lasteth not long, for by and by followeth matter smelling very strong, swelling tumour, and languishing pain, and all the parts of the body affected herewith become white, and when the hair falleth off, the patient seldom liveth above three or four days after. The cure hereof is by the same means that the poison of the Viper, the Ammodyte and Horned-serpent is cured withal. And particularly Aetius prescribeth a sponge 
Aetius.  wet in warm Vinegar to be applied to the wound, or else to lay the ashes of chaff with the earth upon which they are burned, to the place, and to anoint it with Butter and Honey, or else lay unto it Millet and Honey, likewise Bay-sprigs, Oxymel, Purslain, and in their diet salt fish.  
Aristotle writeth of a little Serpent, which by some are called a sacred and holy Serpent, and he saith that all other Serpents do avoid it, and fly from it, because what soever is bitten by it, presently rotteth. It is in length (as he saith) a cubit, and it is rough all over, and therefore I take this Serpent to be a kind of Sepedon. Also Aristoxenus saith, that he knew a man by touching this Serpent to die, and afterward that the garment which he wore at the time of the touching of the Serpent, did likewise rot away. And thus much for the Seps and Sepedon.   

of the SLOW-WORM.  
THis Serpent was called in ancient time among the Grecians Tythlops and Typhlynes, and Cophia, because of the dimness of the sight thereof, and the deafness of the ears and hearing, and vulgarly at this day it is called in Greece, Tephloti, Tefliti, and Tephlini, and from hence the Latins have taken their word, Caecilia, que: caecus Serpens, a blind Serpent, and it is also called Cerula, Caecula, and Coriella, as witnesseth Albertus, because the eyes thereof are none at all, or very small. The Italians call it Bisaorbala; and the Florentines, Lucignola; the Germans, 
Scaliger.  Blyndensclycher; the Helvetians, Envieux, al' annoilx, and the people of Narbon, Nadels.  
It being most evident that it receiveth name from the blindness and deafness thereof, for I have often proved, that it neither heareth nor seeth here in England, or at the most it seeth no better than a Mole. The teeth are fastened in the mouth, like the teeth of a Chamaeleon, the skin is very thick, and therefore when the skin is broken by a hard blow, the whole body doth also break and park asunder. The colour is a pale blue, or skye-colour, with some blackish spots, intermixed at the sides. There is some question whether it hath one or two rims on the belly, for seeing they conceive their young ones in their womb, they have such a belly by nature, as may be distended and stretched out accordingly as the young ones grow in their womb. It hath a smooth skin without all scales. The nether eyelid covereth all the eye it hath, which is very small: about the head they are more light coloured, then about the other parts of the body: The tongue is cloven, and the top thereof very black. They are in length about a span, and as thick as a man's finger, except toward the tail which is more slender, and the female is more black than the male. The passage or place of excrements or conception is transverse. If they be killed with the young in their belly, the little ones will instantly creep out at their dams mouth, and sometimes (as witnesseth Bellonius) in this little Serpent are found forty little young ones. They are in Greece and England, and come not abroad till July, and they go into the earth in August, and so abide abroad all harvest, and they love to hide themselves in Cornfields under the ripe corn when it is cut down. It is harmless except being provoked, yet many times when an Ox or a Cow lieth down in the pasture, if it chance to lie upon one of these Slow-worms, it biteth the Beast, and if remedy be not had, there followeth mortality or death, for the poison thereof is very strong. If it swell, it is good to prick the place with a brazen bodkin, and then apply unto it Fullers-earth and Vinegar. There is a treacle made of the 
Oswaldus.  Slow-worm, which smelleth like Aquavitae; with this some men are cured of the Plague. And thus much of this little Serpent.   

Of the SNAKE.  
THere is no reasonable learned man that maketh question, that Anguis in Latin is a general word for all kind of Snakes and Serpents, and therefore when Virgil writeth of the fury Allecto, how she cast a Snake into the bosom of Amata, he first of all calleth it Anguis, a Snake, and presently after Coluber & Vipera, a Serpent, as appeareth by these verses following. Aeneid. 7.  
Huic dea coeruleis unum de crinibus anguem  
Conjicit, inque sinum praecordia adintima subdit:  
Vipeream inspirans animam, fit tortile collo  
Aurum ingens Coluber.—  
Which may be Englished thus;  
To her the Goddess a Snake made of the Gorgon's hair,  
Which to the bottom of her breast and entrails made to slide,  
Inspiring to her a Viper's soul though she were fair,  
For chain of gold an Adder 'bout her neck did glide.  
And this is the less to be admired or doubted, ●eeing the very word Anguis seemeth to be derived of Angulosus, winding or turning, for every kind of Serpent may be folded or wound up together almost in every fashion. Yet sometimes, as the Grecians use Ophis for one kind, as Haemorrbe or Hor for Asp, so also is the word Anguis used for one kind, which we call a Snake, that is, a little Serpent living both in the water and on the earth. Howbeit, as we shall show afterward, when it is in the water it is cailed Hydrus and Na: rix, and when it is on the land, it is called Chersydrus.  
Among the ancient Pagans, Snakes were accounted the gods of the Woods, and this caused Persius to write this verse following;  
Pingite duos angues, pueri, sacer est locus.  
That is, Oye children, draw the figure of two Snakes, for this place, (meaning the grove of Wood) is a holy place, and sacred to the Gods. And in like sort, the Snake in ancient time was sacred to Aesculapius, because it was thought to be without venom, and to contain in it many excellent medicines or remedies against other evils, and also a kind of divine power or help to drive away calamities, whereof I remember that I have read this story in Valerius Maximus.  
Rome (saith he) our City was for three years together continually vexed with Pestilence, so as neither the mercy of God could be obtained for the release of this evil, nor all wit, power, or industry of man put an end unto it. At last by the care and travail of the Priests, it was found in the writing and Books of Sibyl, that unless they could obtain of the Epidaurians the holy Snake of Aesculapius, there should be no end of that pestilence.  
For which cause there were Ambassadors sent to the City of Epidaurus, to entreat at the hands of the Citizens and Priests, that holy Beast or Snake (as was profanely supposed) and they attained the end of their journey, for the Epidaurians did kindly entreat them, and sent the Snake of Aesculapius, and then (saith he) Tam promptam Epidauriorum indulgentiam numen ipsius Dei subsecutum, verba mortalium coelesti absequi● comprobavit: That is, The very grace and power of God seconded that favourable indulgence of the Epidaurians, and with an heavenly obsequiousness allowed and performed the words and writings of mortal creatures, (meaning the Sibyls writings aforesaid) For that Snake (which the Epidaurians never see but they worship, with as great reverence as they would Aesculapius himself; for it never appeareth but for their exceeding great good and commodity) began to slide about the broadest streets and noblest part of the City, gently looking upon every body, and licking the earth, and so continued three days, to the religious admiration of all the beholders, bearing an undoubted aspect and alacrity, for the obtaining and aspiring a more beautiful habitation: so at last it came to the Isle near Rome, called Triremis, whereinto in the sight of all the Mariners it did ascend and enter, and lodged itself round in that place, where standeth the house of Quintus Ogulimus: which story is thus most excellently followed by Ovid in his Metamorphos.  
The folk of Rome came hither all by heaps, both men and wives,  
And eke the Nuns that keep the fire of V esta as their lives  
To meet the God, and welcome him with joyful noise: and as  
The galley rowed up the stream, great store of incense was  
On altars burnt on both the banks, so that on either side,  
The fuming of the Frankincense, the very air did hide,  
And also slain in Sacrifice full many catteldyed.  
Anon ●e came to Ro●ie, the head of all the world: and there  
The Serpent lifting up himself began his head to bear  
Right up along the mast, upon the top whereof on high,  
He looked round a●out a meet abiding place to spy:  
The Tiber doth divide itself in twain, and doth embrace  
A little Isle Triremis, for so the people term the place,  
From either side whereof, the banks are distant equal space:  
Apollo's Snake descending from the mast, conveyed him thither,  
And taking off his heavenly shape, as one repairing hither,  
To bring our City healthfulness, did end our sorrows quite.  
Thus saith Ovid: But the truth is, that the Poet did but feign this thing for the excitation and stirring up of the minds of men to Religion and religious worship of the Heathen Gods; and therefore this Snake of Epidaurus was but a fiction, and therefore in the beginning of the History he maketh it to be Aesculapius in the likeness of a Snake, for in a vision he showeth how that Aesculapius appeared to the Roman Ambassador, and told him that he would appear in that form, saying;  
Pone metus, veniam, simulachraque nostra relinquam,  
Hunc modo Serpentem, baculumque neribus ambit,  
Perspice & usque nota, visum ut cognoscere possis;  
Vertar in hunc, sed major ero, tantusque videbor,  
In quantum verti coelestid corpora possunt.  
Which may be Englished thus;  
Fear not, for I will come and leave my shrine.  
This Serpent which doth wreath with knots about this staff of mine,  
Mark well and take good heed thereof, for into it tranformed will I be,  
But big too I will be, for I will seem of such a size,  
As wherein may celestial bodies turn suffice.  
But all Poets are so addicted to feigning, that I myself may also seem while I imitate them, to set down fables for truth: and if ever there were such a Snake as this, it was Diabolical, and therefore in nature nothing to be concluded from it, and in that place of Rome called Biremis and Triremis, was Aesculapius worshipped. And at this day in the Gardens called S. Bartholomews-Gardens, there is a Marbleship, on the side whereof is the figure of a creeping Snake, for the memory of this fact, as writeth Gyraldus.  
But in the Emblems and documents of the ancient heathen, it is certain that Aesculapius, and the Snake and the Dragon, did signify health, and from hence it came to have the name of the Holysnake, and also to be accounted full of medicine. The true occasion in nature, was for that about 
Phurnut.  the Countries of Bortonia and Milan, they have a Snake which they call Bisse, and Bisse-angua sanca, and about Milan, Autza, which they say is harmless. And as well children as men, do often take up the same into their hands, with no more fear and dread than they would do a Coney, or any other tame and meek creature.  
By the relation of Pellinus, it is in length five spans and five fingers, the head also compared with the body, is long, and in the neck thereof are two blanches, and betwixt them a hollow place, the back part whereof is attenuated into a thin and sharp tail, and upon either chap they have many teeth, which are sharp, and without poison; for when they by't, they do no more harm than fetch blood only, and these men for ostentation fake wear about their necks; and women are much terrified by them in the hands of wanton young boys. The back of this Snake, (as writeth Erastus) is blackish, and the other parts green, like unto Leeks, yet mixed with some whiteness, for by reason it seedeth upon herb, it beareth that colour. They are also carried in men's bosoms, and with them they will make knots. For the same Erastus affirmeth, that he saw a Friar knit one of them up together like a garter, but when he pulled it harder than the Snake could bear, it turned the head about and bit him by the hand, so as the blood followed, yet there came no more harm, for it was cured without any medicine, and therefore is not venomous.  
In the Mountain of Maur 〈…〉 jam called Ziz, the Snakes are so familiar with men, that they wait upon 
Lea Afric.  them at dinner time like Cats and little Dogs, and they never offer any harm to any living thing, except they be first of all provoked. Among the Bygerons inhabiting the Pyrenes, there be Snakes four foot long, and as thick as a man's arm, which likewise live continually in the houses, and not only come peaceably to their table, but also sleep in their beds without any harm, in the nighttime they hisse, but seldom in the day time, and pick up the crumbs which fall from their tables.  
Among the Northern people they have household Snakes, as it were household Gods, and they suffer them both to eat and to play with their Infants, lodging them in the Cradles with them, as 
Olaus.  if they were faithful Keepers about them, and if they harm any body at any time, they account it Pium piaculum, a very divine and happy mischance. But after they had received the Christian faith, they put away all these superstitions, and did no more foster the Serpent's brood, in detestation of the Devil, who beguiled our first Parents in the similitude of a Serpent. Yet if it happen at any time that a house be burned, all the Snakes hide themselves in their holes in the earth, and there in short space they so increase, that when the people come to re-edify, they can very hardly displant their number. Plautus in his Amphitryo, maketh mention of two named Snakes, which descended from the clouds in a shower; but this opinion grew from the fiction of the Epidaurian Snake, which only by the Poets is described with a mane and a comb, and therefore I will not express the Snakes to have a mane.  
There is no cause why we should think all Snakes to be without poison, for the Poet hath not warned us in vain, where he saith;  
Frigidus, o pueri fugite hinc, latet Anguis sub herba:  
Which may be Englished thus;  
Fly hence you boys as far as feet can bear,  
Under this herb a Snake full cold doth lear.  
For this cause we will leave the discourse of the harmless Snake, and come to those which are no way inferior to any other Serpent, their quantity and spirit being considered, wherefore we are to consider, that of Snakes which are venomous and hurtful, there are two kinds, one called the Water-snake, the other the Land-snake. The Water-snake is called in Greek, Hydra, Hydros, Hydrales, Karouros, and Enhydris, in Latin, Natrix, and Lutrix. Munster calleth it in Hebrew, Zepha, and Avicen relateth certain barbarous names of it, as Handrius, Andrius, and Abides, and Kedasuderus, Echydrus, and Aspistichon. The Germans call it Nater, Wasser-nater, and Wasser-schlange: and they describe it in the manner as it is found in their Country, which doth not very far differ from them of our Country here in England. It is (as they say) in thickness like the arm of a man or child, the belly thereof yellow, and of a golden colour, and the back blackish-green, and the very breath of it is so venomous, that if a man hold to it a rod newly cut off from the tree, it will so infect it, that upon it shall appear certain little bags of gall or poison. And the like effect it worketh upon a bright naked sword, if it do but touch it with the tongue; for the poison runneth from one end to the other, as if it were quick, and leaveth behind a line or scorched path, as if it had been burned in the fire.  
And if this Serpent fortune to bite a man in the foot, then is the poison presently dispersed all over the body, for it hath a fiery quality, and therefore it continually ascendeth, but when once it cometh to the heart, the man falleth down & dyeth. And therefore the meetest cure is to hang the party so wounded up by the heels, or else speedily to cut off the member that is bitten. And that which is here said of the Water-snake, doth also as properly belong the Land-snake, seeing there is no difference betwixt these, but that at certain times of the year they forsake the water when it draweth or falleth low, and so betake themselves to the land.  
They live in the water and in the earth, (but they lay their eggs on the land in hedges or in dunghills) and especially in those waters which are most corrupt, as in pools where there is store of Frogs, Leeches, and Newts, and but few fishes, as in the Lakes about Puteoli, and Naples, and in England all over the Fens, as Ramsey, Holland, Ely, and other such like places, and when they swim they bear their breast above the water. They abound also in Corcyra, and about Taracina in Italy, and in the Lake Nyclea, and especially in Galabria, as the Poet writeth:  
Est etiam ille malus Calabris in saltibus Anguis,  
Squanimea convolvens sublato pectore terga,  
Atque notis longam maculosus grandibus alvum,  
Qui dum amnes ulli rumpuntur fontibus, & dumb  
Vere madent udo terrae ac pluvialibus austris,  
Stagna colit, ripisque habitans hicpiscibus atram  
Improbus ingluviem, ranisque loquacibus explet.  
Postquam exhausta palus terraeque ardore debiscu●,  
Exilit in siccum & flammantia lumina torquens  
Saevit agris, asperque siti, atque exterritus 〈◊〉  
Which may be thus Englished;  
That evil Snake in the Portuguese coasts abides,  
Rolling his scaly back by holding up the breast,  
And with great spots upon large belly glides,  
When as the Rivers streams in Fountains all are ceased.  
For whiles the moistened Spring with rain from South wind falls,  
It haunts the Pools, and in the water all black it feeds,  
In ravening wise both Fish and Frogs do fill his gall,  
For why, when Summers' drought enforce, then must it needs  
Fly to dry land, rolling his flaming eye;  
Rage in the fields to quench his thirst full dry.  
There be some Writers that affirm, that there is a certain stone in a Water-Snakes head, which it easteth or vomiteth up when the skin thereof is flayed from the body, and after it is so cast up, it must be received into a piece of silk, the virtue whereof is to be proved after this manner; Fill a brass Cauldron or Kettle full of water, and about the same vessel so filled, bind this stone fast, as it were to the handle or bail thereof, and you shall find that every day this stone so remaineth bound to the Kettle, that the water will decrease eighteen ounces. And this Kiranides affirmeth that he bound to a woman that had the Dropsy, and she was thereby delivered from her disease; for every day he found that her belly did fall the quantity of four fingers, until it came to the natural bigness, and then he took it off, for he saith, that if he had not then taken it off, it would also have dried up the native humidity.  
In like sort, the virtue of this stone is applied against the rheum in the legs, or any flux of the eyes, ears or head, but the use of it must not exceed the quantity of three hours at a time. It also driveth out of the body all venomous Worms, and is a special remedy against their biting and stinging. This stone is also called Serpentinus and Draconites, but it is questionable whether it be generated in the head of the Snake, or by their vaporous breath, concurring together in the Spring or Winter season. Some of these stones are said to be of a bluish green colour, and the form thereof pyramidal: Albertus saith, he hath seen one of them that was black, and not lightsome, only about the edges of it there was some paleness apparent, and in the superficies or upper part thereof, there was (as he writeth) a beautiful picture of a Snakes proportion, and the virtue thereof did put to flight venomous Beasts, and also cure their harmful poisons.  
Such like things we have already showed to be in the stone which the Toad is said to have, but this stone is more likely to be the Ophites, for in the Castle of Tangra, once the seat or habitation of Charles the fourth, there is a Chapel wherein are many precious stones, wrought in the walls and doors, and among divers other these Ophites. But whereas there is a pyramidal form attributed to these stones, I take it therefore that it is the same which Pliny calleth Glossapetra, for in show it resembleth the tongue of a Snake, and the tongue of a Snake being great or broad at the root, and smaller toward the end or tip thereof, is rightly said to be of a pyramidal form: and among the Germans it is called by a peculiar word, Naterzungeu, that is, Snakes-tongue.  
And such a kind of stone as this Snakes-tongue, (as Agricola and some other Authors write) is found in a certain earth near Linuburgh in Saxony. And Conradus Gesner affirmeth, that there is a certain Town in Germany called Aenipo●, where there is one of these stones half a cubit long, and therefore it seemeth that they are not all generated in Serpents or Snakes heads. Among the Frenchmen this stone is called Sugne, because there be Serpents seen in it twyning their tails together, or folding them one within another.  
There was wont to be a superstitious way to extract or express this stone from out of the Snake, which was done in this manner; First, when they had taken the Snake alive, they did presently hang her up by the tail, then just underneath her they did make a suffumigation of Laurel, and so did conjure the Snake, saying; Per Dominum qui te creavit, lapidem tuum quem in capite tenes te instanter ejicere jubeo: This kind of enchanting charm, I hold not worthy to be translated, and yet let me not be blamed for the relation of it, seeing it is pertinent to this story to know all the good and evil about these Serpents. And therefore, not to express the same at all, might argue in me, either ignorance, or silly preciseness: and again on the other side, to make it vulgar, might bring me into suspicion of some approbation: therefore let the Reader know it from me, but understand it from some other.  
And for mine own opinion, I account no better of these Snakestones than I do of the Toadstones, concerning which I have already given my opinion in another place. And therefore what here is related of this stone, let it be examined, and then be either received or refused.  
Many, and almost infinite are the Epithets which are given to Snakes, whereby their nature is expressed, as Aliger anguis, the winged Snake, black, fierce, blue, greedy, wild, cold, Gorgonean, wreathen, sliding, deadly, lightsome, spotted, martial, threatening, purple, wholesome, scaly, terrible, winding, grim, swelling, fearful, venomous, green, enfolded or implicit, horrible, hissing, Marsian, Maurian, pestilent, retorted, and such other like, as it hath pleased the several Authors writing hereof to ascribe and attribute unto it. Which we will not prosecute with any explication, but only leave them to the Readers pleasure, being only content to nominate them.  
There is great account or reckoning made of their eggs, which they lay in the Summer time, for first of all they are so glued and conjoined together, partly with the speetle and moistness which proceedeth from their mouths, and partly with the spume and froth of their own body, that a man seeing their beaps, would judge them to be coupled together by some artificial devise. These eggs thus knotted together in bunches, the Latino's call 〈◊〉. The Druids or ancient Wizards of England and Scotland, have delivered, that if the Snake hiss, these will of their own accord fly up into the air, and then if some wise man take them by prevention, before they touch the ground again, the Snakes will follow him as fast as any Horse, until he come to some River, into the which they dare not enter.  
And the folly of these also proceeded so far, that they were not ashamed to report, that if one of these Anguines or bunches of eggs, were tied to a piece of gold, it would swim in a River against the stream. These they commended unto Princes and Great m●n to carry about with them in the time of wars and other contentions, and that therefore when a Roman Knight of Volentii, was found by Claudius to carry one of these about him, he was by the Emperor's commandment put to death.  
But to leave vanities, we will prosecute the true and natural description of their eggs in this manner; They are round and soft, in colour white, cleaving (as we have already said) together in great bunches forty, or fifty, or a hundred in a cluster, without, they are covered with a skin or crust, much harder and whiter than the substance contained within it, which is like matter, or the rotten Eggs of a Hen or Duck, in quantity as big as Bullies, Plums, and seldom bigger, being most commonly very round and orbicular. Yet Gesner reporteth, that he had one sent him of the proportion of Lentil, and as great as the fist of a Man, and within every egg appear certain small things, like the tails of Serpents, or Leeches, being in number ten, five greater and five smaller, one folded or lapped within another. And these have also little pustules upon the skin or crusts, whereof one doth not touch the other.  
Out of these Eggs come the young ones, but I cannot affirm what great affection the old ones bear unto them, or that when many Snakes lay their eggs together every one in that multitude hath skill to discern her own Eggs from the other. For I have been with other my Colleagues or Schoolfellows when I was young, at the destruction of many thousands of them, and never perceived that the old Snake did with any extraordinary affection fight for their eggs, but rather forsook them, and suffered us to do with them what we pleased: which sometimes we broke, sometimes scattered abroad upon the dunghill out of which we digged them, and sometimes we cast them into the next River we came at, but never saw any of them recollected again to their former place by the Snakes, although the place were very full of them, and therefore I conclude for mine own experience, that Snakes cannot be perceived to bear any exceeding love in nature to their eggs or young ones.  
Their ordinary food for the most part, is earth, Frogs, Worms, Toads, and especially Paddocks, or crook-backed Frogs, Newts, and small fishes. The Foxes and Snakes which are about the River Nilus are at continual variance, and besides, the Hearts are by nature common enemies to all Serpents.  
They are not in venom inferior to other Serpents, for they infect the waters near to houses, and are many times the causes of diseases and death, whereof the Physicians cannot discern. When they by't or sting, there followeth extreme pain, inflammation, greenness or blackness of the wound, dizziness in the head, and death within three days. Whereof died Phyloctetes, General of the Fleet of Greece, in Lemnos, Daedalus and Menalippus.  
The cure of this evil must be by Origan stamped and laid to the sore with Lie and Oil, or ashes of the root of an Oak with Pitch, or Barley-meal mixed with Honey and Water, and sod at the fire. And in drink take wild Nosewort, Daffadil flowers, and Fennel-seed in Wine. And it is also said, that a man carrying about him the Liver of a Snake, shall never be bitten by any of that kind. And this Liver is also prescribed against the Stone in the Bladder, being drunk in strong drink. And thus much for this Serpent.   

Of Spiders and their several sorts.  

And first of those that are commonly called PHALANGIES.  
THis kind of venomous creature, of the Latins is called Araneus, or Aranea, and of Cicero in 
Doctor bonham's discourse of Spiders.  his Books De natura Deorum, Araneola, and Araneolus. Of the Grecians, Arachne's or Arachne. Hesichius termeth it Stibe; the Hebrews name it Acobitha, Acbar, Acabith, and Semamith; the Arabians, Sibth, and Phihib; in the Germane tongue Spin, and Banker; in English, Attercop, Spider, and Spinner; of the Brabanders, Spin; in France, Arraign; in Italy, Ragno, and Ragna; in Spain; Arana or Taranna; of the Illyrians it is called Spawanck; of the Polonians, Pajak, and Pajeczino; of the Hungarians, Pox; of the Barbarians, Koatan, and Kersenat. Isidore in his twelfth Book saith, that the Spider is termed Araneus; because she is both bred and fed in the air: but herein he hath fallen into a double error. For if they lived only in the air, and by the air, as he would seem to enforce, I marvel to what end and purpose they should so bustly make and pitch their nets for the ensnaring of flies? And if they receive their first being and breeding in the air, I cannot see to what purpose they do either lay eggs, or exclude small little Worms after their coupling together.  
But we will easily pardon this presumptuous Etymologist, and diver deep into Interpretations, with others also of the same humour, whose ordinary custom thus to to dally and play with words, is with them esteemed as good as Statute-law, for the most part. There are many sorts of Spiders, and all of them have three joints a piece in their legs.  
Estque caput minimum toto quoque corpore parvum est,  
In latere exiles digiti pro crutibus haerent,  
Latera venter habet, de quo tamen illa remittet  
Stamina.—  
Which may be Englished thus;  
Little is their head, likewise the body small,  
All over is, and fingers thin upon the sides,  
In stead of legs, out of the bellies flank do fall:  
Yet out of which she makes her web to glide.  
All Spiders are venomous, but yet some more, and some less. Of Spiders that neither do nor can do much harm, some of them are tame, familiar, and domestical, and these be commonly the greatest among the whole pack of them. Others again be mere wild, living without the house abroad in the open air, which by reason of their ravenous gut, and greedy devouring maw, have purchased to themselves the names of Wolf's, and hunting Spiders. The least sort of these wove no webs at all, but the greater beginneth to make a small and harsh web about hedges nigh unto the earth, spreading and setting the same abroad in the very entry, and in void places near their lurking holes, their deceitful nets, observing very diligently the stirring of their deceitful webs, and perceiving them moving, though never so lightly, she maketh no stay, but with all speed possible hasteneth herself to the place, and whatsoever she there findeth, she seizeth upon as her lawful prize.  
The most dangerous and hurtful Spiders are called Phalangia, if they by't any one, (for they never strike) their poison is by experience found to be so perilous, as that there will a notable great swelling immediately follow thereupon. These kinds of venomous Spiders, are of two sundry sorts, for some of them are lesser, and some greater. The lesser sort are very unlike one to another, and of changeable colours, violent, libidinous, hot, stirring, sharp-topped, holding on their pace and way, as it were in jumping manner or leaping-wise: and these I find to be called by Aristotle in his 11. Book De Animal. Psullas, or Pulices, and Pitheci or Simii. Of some they are called Oribates, because they are usually found among Trees that grow upon Mountains. They are also called Hypodromi, because they live under the leaves.  
The Phalangium or Phalanx Spider, is unknown in Italy (as Pliny saith) and there are found many sorts of them. One sort of them is very like unto a great Pismire, but much bigger, having also a red head, but all other parts are black, speckled, and garnished with many white spots running all alongst their bodies. This formicarian or Pismire-like Phalanx, of Aetius is described to have a body much resembling soot in colour, his neck ash-coloured, and his back glistering, as it were with many stars on it. Nicander calleth it Agrostes, and Aetius, Lucos. The Latins term it Venator, that is, the Hunter. This stingeth but weakly, without any pain at all, but yet it is somewhat venomous, though not very much. This kind of Phalanx is often found among Spider's webs, where (after the fashion of some Hunters) they beguile and entrap Flies, Gnats, and Bees, Gadflies and Wasps. And (if Lonicerus write no more than may be warranted for truth,) those great Horseflies or Ox-flies and Brimsees, that in Summer season vex Cattle, and whatsoever they lay their clowtches on, that they hold fast and destroy; and thus live they by taking of booties and preys.  
There is no man (I think) so ill advised, that will confess this to be the same creature which Aristotle calleth Pulex, for the body of that by his description is broad, rolling, round, and the parts about the neck have certain lines or cuts: and besides, about the mouth there appear and seem to bud forth three eminencies or stand out.  
There is another sort of Phalangium, called by Nicander, Rox, of Aetius, Ragion, of Aelianus, Rhax, (because it is so like the kernel or stone that is found in Grapes,) and this kind of Spider is of a round figure, black in colour, the body glistering, and round as a ball, with very short stumped feet, yet nevertheless of a very swift pace. They have teeth, and their mouth is nigh their belly, and when they stir, they gather up their feet very round. In the description of this Spider, Aetius, Aelianus and Pliny do wholly consent and agree in opinion, and yet Aelianus was a little besides the way, when he set down pod●s macrous, for microus, long feet for short feet; and that this kind of Spider was only found in Lybia, and not elsewhere.  
That kind of Spider termed of Pliny, Asterion, seemeth to be all one with the former, saving that this is more known by his little white spots made star-wise, and the glistering stripes or rays wherewith his body seemeth to be over-sprinckled. Pliny only mentioneth this, as if Aristotle, Aetius, Galen and Avicen, had never heard of it.  
The most venomous and hurtful of all these, is that which Nicander calleth Pedcoros, of colour azure, or bright blue, which hath long, high, and lofty feet on both sides of the body. The Scholiast addeth Dasu and Meteoron, that is, lanuginosum and sublime, soft like cotton or Wool, and lofty or high, and not sublime lanuginosum, as Lonicerus translateth it. Pliny saith, that this Spider hath a black mossiness or soft down, although it will scarce sink into my head, that any Spider that is of an azure or blue colour, hath any soft hairs, or woolly substance of a black colour.  
There is another kind of Phalangium Spider called of Nicander, Dysderi, which name is neither to be found in Aristotle, Pliny, nor Aetius, nor yet in any other ancient Author that ever I could read, which some others call, and that very properly, Sphekion, quasi vesparium, because it is so like a red Wasp, saving that it lacketh wings, and this Wasp-like Spider is of a passing deep red colour, and counted far worse than the blue Spider, although the azure or blue Spider only by touching doth infect with poison, and will break any Crystal glass, if it run over it though never so speedily, or do but touch it in glancing wise, as Scaliger beareth witness.  
There are two sorts of Phalangie Spiders called Tetragnatha, and the worse is that which hath half of his head divided with one white line, and another white line running crosse-wise. There is another of these not so hurtful as the former, and this is of an ash-colour, and very white in the hinder-parts. There is also a Spider coloured as this is, that maketh her web by walls sides for the taking of Flies, which as some affirm, hath little or no venom in it at all. Aetius saith, that the Tetragnathus is a kind of Phalangium, having a broad and whitish body, rough footed, with two swelling or little bunches standing out in the head, the one somewhat broad, the other standing right forth, so that at the first, one would imagine that it had two mouths, and four jaws.  
Aelianus in his xvij. Book, chap. 40. saith, that there is great store of these to be found in India about the River Arrhata, where their multitude is so dangerous and mischievous, as that they bring death and destruction to the Citizens and people bordering nigh those places. And Strabo the Geographer, in his xuj. Book telleth us, that beyond the Lybians and on the Western side of afric, there is a Country left destitute of Inhabitants, having goodly large fields and pastures, being unhabitable by reason of the multitude of Scorpions there bred, and of the Spiders called Tetragnathoi.  
There is to be found in Harvest-time amongst Pease, Beans, and other sorts of pulse, (when they are gathered and reaped by the hand) certain small Spiders called Kantharidessi Eikela, in show like unto Cantharideses or Spanish-flies, of a very red and fiery colour, such as we Englishmen call Twinges, by eating or licking up of which, both Oxen and other Beasts do many times die. There is another kind of Phalangium that breedeth altogether in the pulse, called Ervum, which is like unto Tares, and likewise in the Peach tree, which Nicander and Aetius term Cranocalaptes, and Dioscorides nameth it Kephalokroustes, because it is so presumptuous bold as to strike at the hands of travellers by the Highways, when as either it passeth down in gliding manner by her fine thread, or that she tumbleth down without any stay of thread or other support. It is a small creature to see to, keeping on the pace very fearfully, nodding with the head, reeling, and as it were staggering, being great and heavy in the belly, somewhat long of body, and of a greenish colour. It carrieth a sting in the top of her neck, and striking at any, she commonly aimeth at those parts which are about the head. And as Actius saith, En tois phullois tes per seias trepheteis, kai ta ptera echei homoia tais en tais kustais psuchais: That is, they are nourished in Peach tree-leaves, and they have wings like unto Butterflies that are found amongst Barley.  
Whereupon the Scholiast seemeth to insinuate to us, that this kind of Spider is winged, which no man (as I judge) hath hitherto observed. Ponzettus and Ardoynus do take the Cranocalaptes to be a Tarantula, but herein they are both mistaken, as was Rabbi Moses before them. The Spider called Sclerocephalus, in form differeth but little from the former. It hath a head as hard as a stone, and the lineaments and proportion of the body do much resemble those small creatures which are seen about Lamps lights, or candles in the night time.  
There cometh in the last place to be described, the Phalangie Spider of Apulia, commonly known by the name of Tarantula, taking his denomination from the Country of Tarentum, where there are found great store and plenty of them. Ferdinandus Ponzettus imagineth, that it hath but only six feet, and Ardoynus is of the same judgement, and further feigneth, that it hath a stretched out tail. Rasis calleth a Torantula, by the name of Sypta, Albucasis, Alsari, Rabbi Moses, Aggonsarpa, Avicen, Sebigi, Doctor Gilbert, Taranta, therein following Ardoynus, which maketh two sorts of Tarantulaes', the one of a brown, the other of a yellow colour and clear shining, such as are to be found in Egypt. Pliny (as you read a little before) said that the Phalangium was not known in Italy, but in these days they are found throughout all the Southern parts of that Country, especially nigh the Seashore, as both Harvest-men and Hunters can well testify by their own woeful experience.  
Ponzettus was much deceived, when in his third Book and xv. chapter entreating of the Scorpion, he expressly affirmeth the Phalanx to be such a venomous fly. It is a vengible and cruel creature (as Alexander ab Alexandro saith) and to be touched, horrible, venomous and pestilent: and most especially their biting is exceeding venomous in the parching heat of the Summer, but at other seasons of the year not so great. There be many sorts of Spiders found in very cold Countries, but no Phalangies at all; or if there be any, yet have they very little poison in them, and nothing comparable to them of hotter Climates.  
All the sorts of Phalangies do lay their Eggs in a net or web, (which for the purpose they make very strong and thick,) and sit upon them in very great number, and when their brood is increased to some growth, they kill their dam by their hard embracements, and fling her clean away; and further, casting off all fatherly affection, they many times serve the male with the same sauce, if they can come handsomely by him, for he is a helper to the female in sitting over their eggs. They hatch at one time three hundred, as hath been seen by the testimony of Bellonius, in his Book Singul. observat. chap. 68 The Tatantulaes' lie commonly lurking in holes, chinks, and chaps of the earth, and with their teeth they by't and wound at unawares, incircumspect. Mowers, and harvest-folks, and rash Huntsmen, who think of no such matter: and therefore they that are acquainted with their sleights, do wear Boots and Gloves on their hands and legs, for their further defence, so often as they go forth either to hawking, hunting, or to reaping and mowing, or any such like labour in the common fields.  
All these Spiders are venomous even naturally, for that is so settled and deeply fastened in them, as it can by no means be eradicated or taken away. Neither suck they this venom and poisonous quality 
The signs to know when one is bitten of any Phalaangie and the effects of the same.  from plants or herbs, as many men think, which in very truth they never so much as taste of, neither do they purchase this venomous complexion and nature from any naughty, hurtful, and malignant quality that is in their meat, by reason their chief food and sustenance is Flies, Gnats, and Bees; and without question they can suck and draw no such cacochymical juice from their bodies. If the Formicarian (which I call the Pismire-like) Phalangie do bite any man, there will presently follow most fearful accidents: for it bringeth an exceeding great tumour upon the wounded place, the knees are loose and seeble, trembling of the heart, and decay of strength do succeed, and sometimes it induceth death itself.  
Nicander saith, that they who are bitten of this kind of Spider, do fall into such a profound sleep, as that they will never be awaked, for they have and suffer that which Histories report of Cleopatra Queen of Egypt, who to escape the fingers of Augustus, because she would not be brought to Rome in triumph, caused two Serpents called Asps, to be set to her breasts, which did sting her to death, whose nature is to give a heaviness and sleep, without any shrinking or mark in the skin, only putting forth a gentle sweat out of the face, as if one were in a trance and hard to be awaked.  
The Spider called Agrostis, maketh but a small wound with her biting, and in a manner without any pain at all, and no ways deadly, unless it be but slightly regarded, or that no care be had for the cure in the beginning. The Phalangie that is called Dusderus, which is fashioned like a Wasp, if he hurt any one by his biting, it causeth the same accidents that the azure or blewish-coloured Spider doth, but yet not altogether so terrible and vehement. And besides, the Dusder-spider with her poison, bringeth a wasting and pining away of the whole body by degrees, without any great sense.  
If a man be poisoned with that kind of Spider which is found among pulse, and is (as I said before) like unto Spanish Flies, there will presently arise certain pustules, risings or swellings, much like unto blisters, as if one were scalded with hot water, in which swellings there will commonly be much yellowish matter; besides, the patient is much disquieted, vexed, and too much out of order; the eyes seem to be writhed, deformed, looking asquint on the one side, the tongue faltereth and stammereth, not being able to sound their words, or to pronounce directly: their talk is idle, they wander and rove up and down in great perplexity; their heart being tormented, tossed and turmoiled with an extraordinary kind of furious passion.  
The Spider that is found in the pulse, called Ervum, which is very like to Tares or Vetches, produceth by his venom the same evil effects that the former doth; and if Horses or other beasts do by chance devour any of them, their bodies are so inflamed by means of their unquenchable thirstiness the poison causeth, that many times they burst asunder in the midst. If the Cranocalaptes wound any man (as Pliny assureth us) it is not long before death itself do succeed. And yet Nicander and Aetius hold the contrary, and would make us believe that his hurt is soon remedied, without any great ado: yet herein they do consent, that if any be hurt with any Spider of this kind, there will follow a great pain of the head, coldness, swimming and giddiness of the brain, much disquietness of the whole body, and pricking pains of the stomach. But notwithstanding all this (saith Nicander,) the patient is soon remedied, and all these above rehearsed passions quickly appeased and brought to an end.  
The Sclerocephalus, as it much resembleth the Cranocalaptes Spider in form and proportion, so in his force, effect and violence they are much alike, causing the same symptoms, accidents and passions as the former. The wound that the Spider called Ragion inflicteth, is very small, so that a man can hardly discern it with his eyes; but yet if one be hurt therewith, the lower part of the eyes, and the eyelids wax very red. Besides, the patient feeleth a shivering cold or chillness in his loins, with weakness and feebleness in the knees, yea the whole body is taken with a great quaking cold, and the sinews by means of the violence and rankness of the poison, suffer a Convulsion. The parts serving to generation, are made so impotent and weak, as that they are not able to retain the seed, nor yet to contain their urine, which they void forth much like in colour to a Spiders-web, and they feel the like pain as they do which are stung with Scorpions.  
Of the the wounding of the Star-spider feebleness and weakness followeth, so that one cannot stand upright, the knees buckle, sleep and shaking drowsiness seizeth upon the hurt parts: and yet the worst of all is the bluish Spider, for this bringeth dimness of the eyesight, and vomiting, much like unto Spiders and cobwebs in colour, fainting and swooning, weakness of the knees, heavy sleeps, and death itself.  
If a man be wounded of the Tetragnathian Spider, the place waxeth whitish, with an intolerable, vehement, and continual pain in it, and the member itself withereth and pineth away even to the very joints. Finally, the whole body by receiving any wholesome sustenance, is nothing at all relieved thereby, yea and after a man hath recovered his health, yet is he nevertheless disquieted by much watching for a long time after, (as Actius writeth.) Nicander in express words confesseth, that the Ash-coloured Tetragnath, doth not by his biting infuse any venom or like hurt. If the speckled Phalangie of Apulia, which is usually known by the name of Tarantula, do bite any one, there will follow divers and contrary accidents and symptoms, according to the various constitution, different complexion, and disposition of the party wounded. For after they are hurt by the Tarantula, you shall see some of them laugh; others chose to weep, some will clatter out of measure, so that you shall never get them to hold their tongues, and othersome again you shall observe to be as mute as fishes: this man sleepeth continually, and another cannot be brought to any rest at all, but runneth up and down, raging and raving like a mad man.  
There be some that imagine themselves to be some great Lords or Kings, and that their authority, Empire and signory, extendeth itself far and wide; and for that cause they will seem to charge others by virtue of their absolute and Kingly authority, and as they tender their favours, and will avoid their displeasure, to see this or that business dispatched; and with others again the contrary conceit so much prevaileth, as by a strong imagination they cannot be otherwise dissuaded but that they are taken prisoners, that they lie in some deep dungeon or prison, with bolts and shakels about their feet, so many as their legs can bear, or that their neck and feet lie continually in the stocks. You shall see some of them to be cheerful, quick of spirit, and lively, with dancing, swinging and shaking themselves. With others again you shall have nothing but sadness, and heaviness of mind, brown-studies, unaptness to do any thing, as if one were astonied, so that nothing but numbness, and dulness of moving and feeling, seemeth to pinch them, being to see to very senseless.  
In conclusion, as drunkenness to sundry persons is not all one, but much different, according to the diversity of complexions, and natural constitution of the brain: so neither is the madness or frenzy sits of these persons all one that be infected with a Tarantulaes' poison: but some of them are fearful, silent, ever trembling and quaking: and others again are more foolhardy, rash, presumptuous clamorous, full of noise, doing nothing else but call and cry out; and some few seem to be very grave, constant and steadfast, that will not alter their purposes for a world of wealth. But let them be affected either with this or that passion, yet this is common to them all, as well to one as to another, that they are generally delighted with musical Instruments, and at their sound or noise will so trip it on the toes dancer-like, applying both their minds and bodies to dancing and frisking up and down, that during the time of any musical harmony, they will never leave moving their members and limbs, like a Jackanapes that cannot stand still. And which is more strange, they will use these motions and gestures when they are ready to depart this life, through the linger stay and vehement cruelty of the poison's operation: and yet for all this, though they be so near unto death, yet if they hear any music, they come again to themselves, newly gathering their spirits and strength, and with a greater alacrity, promptness of mind and cheer, they foot it as frolickly as ever they did or could have done.  
And thus doing and dancing both day and night, without any notorious intermission, and by their continued sweeting, the poison being dispersed into the pores of the skin, and evaporated by insensible transpiration or breathing out, are at length by this means recovered to their former health and state of body. And if the Pipers and Fiddlers cease playing with their music, though never so little a while, before the matter of the poison be in some part exhausted, then will they make a recidivation and returning to their former passions and griefs, with which they were at first tormented and disquieted. But yet this is the most strange, deserving the greatest admiration of all, that all those persons which are bitten or wounded by any Tarantula, they will dance so well, with such good grace and measure, and sing so sweetly, and withal descant it so finely and tunably, as though they had spent all their life time in some dancing and singing-school.  
Nevertheless, Cardan, contrary to all authority and experience, calleth in doubt and question this point, and at last concludeth that they cannot be restored to health again by music. Wherein he doth marvellously repugn and contrary, both Foelix, Platerus, Theodorus, Zuingerus, Andreas, Matthiolus, Bellunensis, Ponzettus, Paracelsus, and many other famous learned men. Truly, a bare contradiction against so great authorities, is far unworthy and unbeseeming a man any thing (though never so little) seen or exercised in Philosophy: much more so great a Philosopher and Physician as Cardan was. Yet sure I am of the opinion, that Cardan did not err in Philosophy through ignorance, but having a desire to appear more learned, he did ever bend himself to impugn that, which he knew the soundest and best part of men did hold and maintain. But this little which I have here spoken, shall serve sufficiently for the discussing of Cardan's opinion.  
And surely, if the harmonical sound and melody of warlike drums and trumpets, hath cured surious, mad, and enraged Horses, and mitigated the pain of their legs and hips, as Asclepiades hath written, I see nothing to the contrary, but that it may help those persons that are wounded of any Tarantula. The Pope with his Poll-shorn generation, have mustered divers of the Saints together, and have assigned and appointed to each his sundry charge and several office apart, for the cure of sundry diseases. As for example, S. Anthony can heal the burning; S. Rooh the Pestilence, notwithstanding that S. Sebistian hath some skill in it also. Saint Cosmus and Damian are good for all biles and swelling diseases. S. Job for the pocks. S. Appolin for the toothache. S. Petronella can drive away all manner of Agues. And S. Vitus or Vitulus (we may well call him S. Calf) that in times past excelled in the musical Art, doth direct all Dancers, or such as will leap or vault: So that if this Saint be invocated and pacified with musical harmony and melodious sound of instruments, he will be an excellent Apothecary and Doctor for the curation of any that are wounded with a Tarantula. Superstitious people fond imputing that to the Patron and Proctor sometimes of Music, which ought rather to be attributed to Music itself, and motion of the body.  
Dioscorides concerning the common bitings of hurtful Spiders or Phalangies, writeth thus: The accidents (saith he) that do accompany the bitings of Spiders, are these that follow: The wounded place waxeth red, yet doth it not swell nor grow very hot, but it is somewhat moist. If the body become cold, there will follow trembling and shaking, the groin and hams do much strut out, and are exceeding distended; there is great provocation to make water, and striving to exonerate nature, they sweat with much difficulty, labour and pain. Besides, the hurt persons are all of a cold sweat, and tears distil from their eyes that they grow dim-sighted therewith. Aetius further addeth, that they can take no rest or sleep, sometimes they have erection of the yard, and the head itcheth, other whiles the eyes and calves of the legs grow hollow and lank, the belly is stretched by out means of wind, the whole body is puffed up, but in especial the face, they make a maffeling with their mouth, and stammer, so that they cannot distinctly be understood.  
Sometimes they can hardly void urine, they have great pain in the lower parts, the urine that they make is waterish, and as it were full of Spider's webs, the part affected hath a great pricking and swelling, which Dioscorides (as you read a little before) will by no means yield to, and it is a little red. Thus far Aetius from whom Paulus Aegineta, Actuarius, Ardoynus and some others differ but a little. In Zacynthus an Isle in the jonian-sea, on the West of Peloponesus, if any there be hurt of a Phalangium, they are otherwise and more grievously tormented then in any other place, for there the body groweth stiff and benumbed; besides, it is very weak, trembling and exceeding cold. They suffer also vomiting with a spasm or cramp, and inflammation of the virge, besides an intolerable pain in the ears and sols of their feet. The people there do cure themselves by baths, into which if any sound man after that do enter to wash himself, or be drawn into the same by any guile or deceitsul means, he will forthwith fall into the same griefs and passions, that the other sick patient endured before he received remedy. And the like to this writeth Dioscorides, in his Chapter of Trifolium asphaltites, in these words following.  
The decoction (saith he) of the whole plant being used by way of fomentation, bathing or soaking the body, ceaseth all those pains which are caused by the biting or stinging of any venomous Serpent: and with the same bathing or fomenting whatsoever ulcerous persons shall use or wash himself withal, he will be affected and have the same accidents, as he that hath been bitten of a Serpent.  
Galen in his Book De Theriaca ad Pisonem, ascribeth this to miracle, accounting it a thing exceeding common reason and nature: but I stand in doubt that that Book was never Galens, but rather fathered upon him by some other man. And yet Aelianus writeth more miraculously, when he affirmeth that this happeneth to some healthy persons, and such as be in good plight and state of body, never so much as making any mention of ulcer or sore. Thus much of the symptoms, accidents, passions or effects which stick and wait upon those that are hurt by Spiders. And now I come the cure.  
The general cure, according to the opinion of Dioscorides, is, that first there must, be scarification made upon the wounded place, and that often, and cupping glasses must be applied and fastened with much flame to the part affected. Absyrtus counsel is to make a fumigation with Eggeshels first steeped in water, and then being cast on the coals with Hartshorn or Galbanum, to perfume the venomed part therewith. After that to use Scarifications, to let blood, or to suck the place; or to draw out the venom with Cupping-glasses: or (which is the safest course of them all) to apply an actual Cautery, except the place affected be full of sinews. Lastly, to provoke sweat well, either in bed, covering the patient well with clothes, or it is better by long and easy walking to procure sweeting. In some to attain to the perfect curation, you must work both with inward and outward means, such as here shall be prescribed and set before your eyes: whereof the most choice and approved I have set down for the benefit of the Reader: and first I will begin with Dioscorides.   

Inward Medicines out of Dioscorides.  
Take of the seeds of Southern-wood, Anise, Dill, the wild Cicer, of the fruit of the Cedar tree, Plantain and Trifoly, of each a like quantity; beat them to powder by themselves, before you do mix them: The dose is two drams to be taken in Wine. Likewise one dram of the seeds of Tamarisk drunk in Wine, is very effectual. Some use decoction of Chamaepitys, and the green Nuts of the Cypress tree in Wine. There be some which praise the tree of Cray-fish, to be taken with ashes, milk, and Smallage seed; and this medicine experience hath approved and confirmed, for the ceasing of all pains. Lie made of Fig-leaves is drunk with good success against all bitings of Spiders.  
It is good also to take the fruit of the Turpentine tree, Bay-berries, leaves of the balm, and the seeds of all sorts of Carrots: or to drink the juice of Mirtle-berries, of the Berries of Ivy, or Mulberries, the juice of Colewort leaves, and of Clives or Goose-grease with Wine or Vinegar. A dram of the leaves of Been-trifoly drunk in Wine, the decoction of a Asparagus, juice of Sen-green, or any opening juice is good for the same. Some use with very good success, the leaves of the herb called Balm with Nitre, and Mallows, boiled both leaf and root, and so taken often in a potion. The leaves of the herb called Phalangium, with his flowers and seeds. The seeds of Nigella also serve to the same end.   

Medicines out of Galen.  
Take of Aristolochia, of Opium, of either alike much, four drams, of the roots of Pellitory of Spain three drams. Make thereof Trochisces, to the quantity of a Bean. The dose is two Trochisces, with three ounces of pure Wine. The ashes of a Ram's hoof tempered with Honey, and drunk with Wine. Remedies of Diophantes against the bitings of Phalangies. Take of Astrologe or Hartwort four drams, of Pellitory of Spain as much, Pepper two drams, Opium one dram, make thereof Trochisces to the quantity of a Bean, and take two of them in a good draught of pure Wine. Another more excellent: Take of the seeds of wild Rue, Rocket-seed, Styrax, Sulphur vivum, of either alike much six drams, of Castoreum two drams, commix them to make Trochisces, as before, with the blood of a Crevish. The Dose is one scruple and a half in Wine. Another: Take of Myrrh, Castoreum and Styrax, of either one dram, Opium two drams, of Galbanum three drams, Smallage-seeds and Aniseeds, of either alike two ounces and a half, Pepper thirty grains; make them up with Wine so much as is sufficient. Another: Take of Myrrh five ounces, of Spikenard six drams, of the flower of Juncus rotundus two drams and a half, Cassia four drams, Cinnamon three drams, white Pepper one dram and a half, Frankincense one dram and half a scruple, Costus one dram, make them up with Attic Honey: The dose is the quantity of a Hazel nut, to be taken either in Mulse or water.   

Remedies out of Apollodorus.  
Take of wild Cummin two ounces and a half, the blood of a Sea Tortoise four drams, the rennet of a Fawn or Hare three drams, the blood of a Kid four drams; make them up with the best Wine, and reserve it to your use: The dose is the quantity of an Olive, in a draught of the best and purest Wine. Another: Take of the seeds of Trifolium Bituminosum, of round Astrologe, the seeds of wild Rew, the seeds of Ervum dried in the Sun, of each alike six drams; work them with Wine and make Trochisces thereof, every one of them weighing four drams: The dose is one Trochisce. Read more in Galen, in his second Book De Antid. where any man may find many for the same purpose, which he had gathered and selected from divers Authors.   

Out of Aetius, and Paulus Aegineta.  
Take of Sulphur Vivum, and of Galbanum, of either four drams, of bitter Almonds excorticated one dram, of the Gum called Benzoin four drams, temper them in Wine, and after their maceration, work them up with some Honey to be taken nwardly. Being thus prepared, it may likewise be applied outwardly. Another: Take of Ameos' two drams, roots of Flower-de-luce one dram, or else of Saint John's wort, or Trisolium Bituminosum, drink them out of Wine. Or take of Aniseeds, wild Carrots, Cummin, Nigella Romana, Pepper and Agarick, of either one dram, and drink them. Or take the leaves of the Cypress tree, or the Nuts beaten in Wine, and three quarters of a pint of the best Oil, and give it to drink.  
And to this end they do prescribe Bay-berries, Scorpion-grasse, wild Thyme, Calamint, Chamepitys, either to be taken by themselves alone, or with Rew and Pepper. Asclepiades used these that follow: Take of the seeds of Angelica and Calamint, of either alike much, and powned together, to be taken in six ounces of Wine oftentimes in a day. Another: Take of Benzoin, the seeds of the wild Carrot, of dry Mints and Spikenard a little quantity, temper them up with Vinegar: The dose is one dram, with pure water and Vinegar mixed together about five or six ounces. Another more excellent: Take Garlick and eat it, and a bath made of the same with Wine, and likewise all those medicines which do heal the bitings of Vipers, are notable in these cases. Paulus Aegineta commendeth all these very highly, and so doth he the seeds of Agnus Castus, or the leaves of the white Poplar.   

Out of Nicander.  
Take of the purest Turpentine that distilleth out of the Pinetree, and eat or drink it: for this is a very effectual medicine, which, as Bellonius reporteth, he hath found to be true by experience.   

Out of Avicenna.  
The fruit of the Myrtle tree, Doronicum, Mastic, Assa Faetida, Dedder, With-winde and his root, the Nut of India, and white Bdellium drunk with Wine. Take of the roots of Aristolochy, roots of Floure-de-luce, of Spike, Pellitory of Spain, the seeds of wild Carrot, black Hellebore, Cummin, the roots of the true Daffadil, of the fruit of the Carob-tree, the leaves of Dates, tops of Pomegranates, Cinnamon, of the juice of Rue, Cray-fish, Styrax, Opium, and Carpobalsamum, of either alike, one ounce, all these being powdered, make thereof Trochisces the weight of one dram or four scruples, which is their dose: Take also in Wine the decoction of the seeds of Trifolium Bituminosum, Cypresse-nuts, and the seeds of Smallage. Besides let him drink the grains or fruit of the Pinetree, Cumin of Aethiopia, the leaves and rind of the Palne-tree, the seeds of Siler Montanum, black and wild Cicers, the seeds of Nigella, Southern-wood and Dill, Astrologe or Hartwort, the fruit of the Tamarisk-tree: for all these are very effectual to cure the hurts that come by biting of any venomous Spider.  
The juice also of wild Lettuce and House-leek is excellent. The decoction of Cypresse-nuts being boiled, especially with Cinnamon, the broth of Crai-fish, and of Goose-flesh, and likewise the decoction of the roots of Asparagus in wine and water. Another. Take of Astrologe and Cumin of each three drams to be drunk in warm water: an excellent and approved Antidote. Take of the seeds of Get or Nigella ten drams, Cuminseed, Daucus-seed (or wild Carrot) of either five drams, Spikenard, Bay-berries, round Aristolochie, Carpobalsamum, Cinnamon, roots of Gentian, seeds of the Mountain, Siler, and Smallage, of every one alike two drams, make a Confection with Honey. The dose is the quantity of a Nut with old Wine. A confection of Assa. Take of Assa fetda, Myrrh, and leaves of Rue, of every one alike quantity, temper them together with Honey. The common dose is one dram, or two at the most in Wine.   

Certain other selected Medicines out of Absyrtus, Albucasis, Lullus, Rhazes and Ponzettus.  
Take of white Pepper thirty grains, drink it often in a draught of old Wine. Give also the herb Thyme in Wine. Absyrtus. Let him drink after it a spoonful of Wine distilled with Balm. Lullus. Take of dry Rue, of Costus, Horsemint, Pellitory of Spain, Cardamomum, of each alike, of Assa faetida a fourth part, Honey so much as is sufficient, commix them. The dose is the quantity of a Hazelnut in drink. Albucasis. The brain of a Hen drunk with a little Pepper out of sweet Wine or Vinegar and water mixed together.  
A notable Treacle or Antidote against the bitings of Phalangies or venomous Spiders. Take of Tartarum six drams, of yellow Sulphur eight drams, Rue-seeds three drams, Castoreum and Rocket-seed, of either two drams, with the blood of a Sea-tortoise, make an Opiate. The dose is two drams to be taken in Wine. Another. Take of Pellitory of Spain, and the root of the round aristolochy of each one part, of white Pepper half a part, Horehound four parts, temper them up with Honey, the dose that is to be given is one dram. Another. Take of the roots of Capers, the roots of long Aristolochie or Hartwort, Bay-berries, roots of Gentian, of each a like quantity to be taken in Wine, or let him drink Diassa with sweet strong Wine, Cumin, and the seeds of Agnus Castus. Another. Take of the seeds of Nigella ten drams, of Daucus and Cumin-seeds, of each alike five drams, seeds of wild Rue, and Cypresse-nuts, of either three drams, Spikenard, Bay-berries, round Astrologe, Carpobalsamum, Cinnamon, the root of Gentian, seeds of Trifolium Bituminosum, and of Smallage-seed, of either two drams, make a Confection with Honey so much as is sufficient. Give the quantity of a Nut with old Wine. Rhazes.   

Out of Plny, Celsus, and Scaliger.  
It is good to give five Pismires to them that are bitten of any Phalangium, or the seeds of Nigella Romana one dram, or Mulberries with Hypocistis and Honey. There is a secret virtue and hidden quality in the root of Parsley, and of wild Rue, peculiarly against those hurts that Spiders infect by their venom. The blood of a Land-tortoyse, the juice of Origanum, the root of Behen Album, Vervain, Cinquefoil, all the sorts of Sengreen, Cypresse-roots, the Ivy, of Ivy-roots being taken with some sweet Wine, or water and Vinegar mixed and boiled together, are very Special in this grief. Likewise two drams of Castoreum to provoke vomiting being relented in some mulse. Apollodorus one of the Disciples of Democritus, saith, there is an herb called Crocides, which if any Phalangium or other poisonous Spider do but touch, presently they fall down dead, and their poison is so dulled and weakened as it can do no hurt. The leaves of the Bulrush or Mat-rush which are next to the root being eaten, are found to give much help. Pliny. Take of Myrrh, of una Taminea, which is the berry of the herb called Ampelos Agria, being a kind of Bryony, which windeth itself about trees and hedges like a vine, of some called our Lady's seal, of either alike, and drink them in three quarters of a pint of sod Wine. Item, the roots of Radish or of Darnell taken in Wine is very effectual. Celsus. But the excellentest Antidote of all other is that which Scaliger describeth, whom for his singular learning and deep conceit, I may term Nostri orbis et seculi ornamentum: The form whereof in this place I will prescribe you. Take of the true and round Aristolochia, and of the best Mithridate, ●of either one ounce, Terra Sigillata half an ounce, of those Flies which are found to live in the flower of the herb called Napellus, in number eighteen, juice of Citrons so much as is sufficient, mix them all together. For against this mischief of Spiders, or against any other shrewd turns, grievances, or bitings of any Serpents whatsoever Art, as yet never found out so effectual a remedy, or so notable an alexipharmacal. Thus far Scaliger. The juice of Apples being drunk, and Endive, are the proper Bezoar against the venom of a Phalangie. Petrus de Albano. Thus much of inward: Now will I proceed to general outward medicaments and applications. Five Spiders putrefied in common Oil, and applied outwardly to the affected place, are very good. Ashes made of the dung of draught beasts tempered with Vinegar, and used as an ointment, or in stead of Vinegar, water and Vinegar boiled together, and applied as before, are proved to be singular. Take of Vinegar three pints and a half, Sulphur vivum two ounces, mix them, and foment, bath, or soak the wounded part with a Sponge dipped in the liquor, or if the pain be a little assuaged with the fomentation, then wash the place with a good quantity of Sea-water.  
Some hold opinion that Achates (which is a precious stone, wherein are represented divers forms, whereof some have the nine masts, some of Venus, etc. will heal all bitings of Phalangies, and for this cause being brought out of India it is held at a very dear rate in this Country. Pliny. Ashes made of fig-tree-leaves, adding to them some salt and wine. The roots of the wild Panax being beaten to powder, Aristolochie, and Barley-meal kneaded together and wrought up with Vinegar. Water with Honey and salt applied outwardly for a fomentation. The decoction of the herb Balm, o● the leaves of it being brought to the form of a Poultice, and applied: but we must not forget to use warm baths, and sometimes to the place aggrieved. Pliny. Cut the veins that appear under the tongue, rubbing and chafing the swollen places with salt and good store of Vinegar: then cause the patient to sweat carefully and warily for fear of cold. Vigetius. Theophrastus saith, that practitioners do highly commend the root of Panax Chironia. Moisten the wound with Oil, Garlic bruised, Knotgrass or Barley-meal, and Bay-leaves with Wine, or with the dregs or Lees of wine, or wild Rue applied in manner of a Cataplasm to the wounded place. Nonus. Take of Sulphur Vivum, Galbanum, of each alike, four drams and a half, of Euforbium half a dram, Hasel-nuts excorticated two drams, dissolve them, and with wine make towards the curation. Flies beaten to powder and applied upon the place affected. The fish called a Barble cureth the bitings of any venomous Spider, if being raw it be slit asunder in the midst, and so applied (as Galen saith) Anoint the whole body with a liquid Cerote, and foment the place affected with Oil wherein Trifolium Bituminosum hath been infused, or bathe it often with Sponges soaked in warm Vinegar: then prepare and make ready Cataplasms of these Ingredients following; that is, of Knotgrass, Stala Caeli, called Salomon's seal, Leeks, Cheesill or Bran decocted in Vinegar, Barley-meal and Bay-berries, and the leaves boiled in Wine and Honey. Some do also make Cataplasms of Rue or herbgrace, and Goats-dung tempered with Wine, Cypress, Marjoram and wild Rue with Vinegar. An emplaster of Asclepiades. Take of the seeds of wild Rue, and Rocket-seeds, Stavesakre, Rosemary seeds, Agnus Castus, Apples and Nuts, or in stead of these two, of the leaves of the Cypresse-tree, of each alike, beat and temper them all together with Vinegar and Honey. Aetius. Apply the decoction of Lupins upon the affected place, the eschar being first removed, then anoint it in the warm Sunshine, or against the fire with the fat of a Goose tempered with wild Rue and Oil, or else of the pap of Barley, and the broth of Lupins make a Cataplasm. Oribasius. The Filberd-nut that groweth in India, healeth the biting of these Phalangies. Avicenna. Goat's dung dissolved with other convenient Cataplasms, and Oil of Wormwood, and the juice of Figs helpeth much. Kiranides. Apply oftentimes a cold piece of iron to the place. Petrus de Albano. Foment the place very often with the juice of the herb Plantain. Hildegardis.  
The artificial Oil of Balm is singular. Euonymus. A fomentation made of the leaves and stalks of Imperatoria called Masterwort, and continued a good space: or else Vervain bruised and stamped, the juice being taken in wine, and further, the herb outwardly applied, is much commended of Turneiser. Beat and stamp herb grace with Garlic and some Oil, and apply it outwardly, Celsus. There be but a few particular cures for the bitings of Spiders that Physician's mention; yet some they do, although the general be most effectual. Pliny against the biting of the Formicarian or Pismire-lik Phalangie, that hath a red head, commendeth much another Phalangie of the same kind, only to be showed to the wounded patient to look upon, and to be kept for the same purpose, though the Spider be found dead. Also a young Weasel dried, and the belly thereof stuffed with Coriander-seed, and so kept till it be very old and stale, and drunk in Wine, being first beaten to powder, is likewise good for the same intention.  
There is a certain little beast called Ichneumon, of some it is called Must Pharaonis, Pharaoh's Mouse, and for the enmity unto Serpents, it is called Ophiomachus, (as Bellonius reporteth) being bruised and applied to the biting of any Wasp-like Phalangie, doth utterly take away the venom of them. It often entereth and searcheth out the seats and holes of venomous Spiders and Phalangies, and if it find any of them, she haileth and tuggeth them clean away as a Pismire doth a small grain of Corn: and if the Phalangie offer any resistance, the Ichneumon sparing no labour, pulleth her the contrary way: and by this struggling and striving, sometimes it so falleth out that the Ichneumon is wearied, and then she breatheth a little, and gathering new strength and courage, setteth again upon the Phalangie with a fresh assault, and woundeth her many times, so that at length she carrieth her to her own lodging there to be devoured.  
If the Tarantula have hurt any one, the best remedy is to stir and exercise the body continually without any intermission, whereas in all hurts that are caused by any other Spiders, rest and quietness are the best means (as Celsus affirmeth.) But their Antidote is music and singing.  
Christophorus de honestis counselleth to take forthwith Theriaca Andromachi without any delay. He also adviseth to take Butter tempered with Honey, and the root of Saffron in Wine. His proper Bezoar (saith he) or the green berries or seeds of the Lentisk-tree. Ponzettus in his book De venenis, adviseth to take ten grains of the Lentisk-tree in Milk, or an ounce and a half of the juice of Mullberry-leaves.  
In the increase of the grief, he cureth them with Agarick, or the white Vine: and after much sweeting, they are to be comforted and refreshed or strengthened with cold Medicines, as with the water of Popy, and the like (Merula saith) they are to be remedied with the stone of Musical Instruments, dancing, singing and colours: concerning the three former I will not contend, but how they should receive any part of help or health from viewing of any colours I do not well understand; considering that the eyesight of all those that are bitten of a Taramula, is quite taken away, or they see but obscurely, as being mightily deceived in their objects.  
Andrea's Matthiolus in his Commentaries, upon the sixth book of Dioscorides, Chap. 40. reporteth a very strange story of a certain Hermit, his old friend and acquaintance dwelling near unto Rome, who cured all those who were bitten or hurt of any venomous Worms or Serpents, which in this last place I will insert (although some may say that it is needless, and belongeth not at all to this discourse in hand, or else will not believe it.) For when as any of the inhabitants in those parts were wounded of any poisonous Serpent, by a Messenger forthwith signified the same to the old Hermit; who by and by demanded of the Messenger, whether he could be content to take or drink any Medicine in stead of the sick patient; which if the other assented to, promising to take it, the Hermit commanded him without any further delay, to pull off his right foot shoe, and to set his foot on the earth, drawing a line round about the foot with his knife: then he willed him to take away his foot, and within the space of the line so marked, he writ or engraved these words following Caro Caruze, sanum reduce, reputata sanum, Emanuel paracletus. Then immediately he pared away the earth with the same whittle, so that all the Characters were quite defaced, putting the same earth into a little earthen vessel full of water, letting it there so long remain, until the earth sunk to the bottom: Lastly, he strained the water with a piece of the Messenger's shirt, or some other linen that he wore next to his skin, and being signed with the sign of the Cross, gave it him to drink: But surely (saith Matthiolus) it was marvellous strange, and a wonderful thing to consider, how that the wounded patient was perfectly healed, even at that very hour and moment of time, that the Messenger took the aforesaid potion of the Hermit, as it is plainly known unto myself, and to all the people that dwell round about in that Territory or Shire. And thus much of this Heremitical curation by the way.  
Now will I come into my path again. A man may find a great sort both of these, and the like remedies both in Pliny, Dioscorides, and other, concerning the hurts of Spiders, but I think I have been a little too redious, and you may imagine that I do nothing but Ta arachina hyphainein, Aranearum telas texere: That is, in a frivolous matter and of small moment spend infinite and curious labour; so that I had more need to crave pardon for my long discourse about this subject, wherein though many things may want to the satisfaction of an afflicted and searching head, yet I am sure here is enough to warrant the discharge of my good will, and to repel the censure of the scrupulous;  
— Nunc imus ad illam  
Artificem, mens nostra cui est conformis, Arachnem,  
Quae medio tenerae residens in stamine telae  
Qua serit e●rus atrox, trepidot volitantibus auris  
Tangitur, utque sono vagus illi byssus ab aestro.  
In English thus;  
Unto Arachne skilful Mistress let us come,  
To whom conformed seems the mind of man,  
She sits in midst of web, her tender feet upon:  
Whiles she is ●ost with east-wind now and than,  
She trembleth at the noise of rattling winds,  
As when the humming Fly hard wagging finds.    

Of the Tame or House SPIDER.  
ARistotle, that diligent searcher and seeker out of Nature and natural causes, termeth this kind of Spider a very gallant and excellent wise creature. King Solomon himself, at whose high wisdom all succeeding ages have and will admire, amongst those four small Creatures, which in wisdom do outstrip the greatest Philosophers, reckoneth the Spider for one, dwelling (as he saith) in King's Courts, and there devising and weaving his inimitable web. The Poets feign that the Spider called Arachne, was in times past a Maiden of Lydia, who being instructed of Minerva in the cunning skill of Embroidery and spinning, grew therein so excellent, and took such a pride in the same, (for you must remember she was a woman) that she stiffly denied, facing it out in braving wise, that Minerva was never her Instructor, and so arrogant presumptuous she was, as that she feared not to challenge her Mistress Goddess to work with her, if she durst for her ears enter the list, in all manner of Embroidery, Tapestry-works, and the like.  
At which, Mistress Minerva being nettled, and taking the matter in dudgeon, thus to be provoked, and withal reprehending the maid very sharply for her sauciness, in a pelting chase she broke to pieces the wench's imagery work, that was so curiously woven, and so full of variety, with her shuttle. The Maid hereat being fore grleved half in despair, not knowing what to do, yielding to passion, would needs hang herself. But Minerva taking compassion upon her, would not have her die forth with, but transformed her into a Spider, hanging by a fine small thread or line.  
Atque ita vive quidem, penned tamen, improba, dixit,  
Lexque eadem poenae, no ●is secura ●ututi,  
Dicta tuo generi, serisque 〈…〉 epolibus esto.  
In English thus;  
So live indeed, yet hang, thou womanvile,  
She said, and let the self same law of punishment  
Be unto thee and all thy offspring, while  
All kindred lasts: shall not future's thee content.  
If any be desirous to know more of this fable, let him read the famous Poet Ovid, who hath excellently written thereof in the sixth book of his Metamorphosis, although somewhat differing from this of Pliny. The Grecians besides do write, as Caelius Rodoginus, in his 7. book Lectionum Antiq. Chap. 16. affirmeth, how that there was in the Country of Attica a certain man called Phalanx, who had also a Sister named Arachne, and when Phalanx had perfectly learned of Minerva the Military Science, and all other warlike exercises and offices that belong to a Soldier, and that she had likewise instructed his Sister Arachne in weaving, spinning, and needlework, they concluded a match between themselves, but the Goddess being much displeased with such a shameful and incestuous marriage, marring their fashion, she disfigured them both into the number of creeping Creatures, laying this as a just punishment upon them, to be destroyed of their own young ones.  
But it is at every man's choice to interpret these to be either fables and Canterbury tales, or true historical narrations: yet most are of this mind, that Arachne first invented spinning of linen, weaving and working with the needle, which this maid of Lydia first learned from the Spiders, taking her first Samplers and patterns from them for imitation; which no man ought to think to be strange, sith the craft of plastering or working things in earth, and the Art of curing the eyes, was first taken from the Swallows. The Eagles have taught us Architecture, and men first received the light of Phlebotomy or letting of blood from the Hippopotamus, which is a beast living in the River of Nilus, having feet like an Ox, and his back and mane like a Horse, with a winding tail, and tusked like a Boar. The bird of Egypt called Ibis, first gave knowledge to Physicians how to use the clyster; yea, Dogs, Goats, Hearts, Storks, Swallows and Weasels, have taught men many medicines for many diseases.  
To begin therefore to make an enumeration of their praises, I will declare unto you, the rich virtues and external goods of the body, fortune and mind. And first to begin with the good gifts of their bodies. If you will weigh and consider the matter and substance of a Spider's body, you shall find it to be light, partaking much of fire and air, (being two of the most noble and effectual elements in operation) and having but little earthy dragginesse and drossy refuse. If you behold their figure, they have either a Spherical and heavenly, or at least wise an Oval form, which is next to the Spherical, as being the perfectest of all other. Besides, their substance is thin, fine, glistering, and subtle, yea, although they seem now and then to be fatted up with plenty of meat, that they grow as big in bulk as a Walnut, and if the learned Cardan may be credited, they grow otherwhiles as great as a Sparrow: yet for all that, if you cast your eye on them against the light, hanging in their web, she glittereth and shineth on all parts like unto the Chrysolite, which is a kind of precious stone, shining with a golden colour quite thorough, causing a pleasant reflection to the eyes, and piercing them with singular delight.  
The colour of a Spider is somewhat pale, such as Ovid a scribeth to Lovers, and when she hangeth aloft in her web, with her legs wide and large spread abroad, she perfectly and lively expresseth the shape and proportion of a painted Star: as if nature had intended to give and bestow on her, not only the resemblance and counterfeit similitude of heaven, but also the very lustre of the Stars themselves. The skin of a Spider is so soft, smooth, exquisite, pure, clean, and neat, that it far surpasseth by many degrees, the polished skins of those maids that have the Greensickensse, or those young whores that are so careful in sparing no cost to preserve their beauties: and it is of such clearness and perspicuity, that it will easily represent the visage and physiognomy of any beholder of it, much like unto a fine glass. Further, it hath fingers, for all the world such as fair Virgins desire to have, that is to say, long, round, and slender, being also endued with the most exquisite sense of touching that possibly can be imagined, insomuch that it far surmounteth any mortal man living, and all other creatures in the world besides, according to that old and common Verse;  
Nos aper auditupraecellit, Aranea tactu,  
Vultur odoratu, Lynx visu, Simia gustu.  
Which may be Englished thus;  
To hear, the Boar, to touch, the Spider us excels,  
The Lynx to see, the Ape to taste, the Vulture for the smells.  
It hath also feet, but yet not such a multitude as Scolopendraes' have, nor yet none at all, as the meanest rank and sort of Creatures, nor yet six only, as the common sort of Infects: but it hath eight, a number which the meanest Sophister in Cambridge can resolve, is next to the perfectest of all numbers, and these feet consisting of a sesquitertiall proportion, which of all Mathematicians is esteemed to be wonderful and admirable, so that although the hinder be shorter than the sore-legs, yet notwithstanding they retain a mutual harmony, equality, and semblable concordance. Many Philosophers have not dared to affirm that they are blind, but they themselves in this point are most blind. For if they be deprived of their eyes and eyesight, I would said be resolved how they could make choice of such apt and convenient places for their hunting trade, and with what guide, Captain, or Director, they do knit, fasten and tie one thread to another, in such admirable order, rank and range, as the excellentest workmen in the world stand amazed at. Or else how they can come to the knowledge when their webs are broken by chance, or have the skill to amend them, being either shaken or burst in sunder. Besides, we may all observe by our own experience, that if one take a fly, and hold her at the side of the web, the familiar, tame, or domestical Spider espying her, will make all the haste she can through thick and thin, yea though she be far off, and will boldly assail and devour her, and will (as a man may say) take her out of your hands into her own, which thing I have often seen done. Surely therefore those persons are half blind, who neither can conceive nor see, that Spiders can see.  
Now in that a Spider seemeth to some to be an ugly and loathsome Creature, and even at the first sight to be detested, in regard it is so misshapen, I will not impute this to any defect or default that is in their form or proportion, but I rather ascribe it to their exceeding great Melancholy (for this humour is most predominant in them) and to their strange lusting or longing, by reason of naughty humours gathered about the mouth of the stomach, yea, and to their lack of stay and moderation in their lusts and affections. For they are no less beholding to Nature for their elegancy, handsome and proper feature, than the Butterfly, or any other Cut-waste whatsoever. To conclude this point, GOD hath given and bestowed upon this strange and admirable body, as strange and admirable a disposition, nature, and constitution of the skin. For a Spider changeth her skin, not once only in a years space, (as Vipers do) but once in the space of a month she reneweth it, (if she be well fed, and not hunger-starved) and putteth on a new hue and skin, and the same in all points more fresh, exquisite and neat, than the old skin which she cast off.  
Amongst the blessings of Fortune, or rather Fate, I esteem this to be the excellentest that is conferred upon them, in that they bear about with them an inexhausted matter or substance in their bellies, to make infinite webs, yea, such a matter as can never be consumed, wasted or spent, of which they have such foison, as they are able to draw out in length and breadth, and to spin and devise innumerable threads and stuff to make and finish their Cobwebs of, so that i● a hundred flies light in them, they are of force sufficient so to entangle and ensnare them all, as they shall never get out again. Furthermore, although they have neither food nor sustenance laid up in Barns or Storehouses, as Pismires have, nor yet any meat set or sowed for them as Bees have, but get their commons only by taking of booties casually, by hunting at all adventures, and by chanceable preys, yet do they satisfy nature, and expel hunger, by means of that hazardous and sudden spoil; and sometimes you shall see them grown very thick, fat, and unwieldy, by reason of these good dishes, and fat messes of meat which they can purchase by their own good wary husbandry, or by any means can lay hold on, and catch into their claws.  
Besides, I must tell you that Spiders have not the least benefit of Fortune's favour bestowed upon them, when as being inglutted with Courtly Viands, they have been glad to exchange lodgings with an old Courtier called Podagra, or the Gout, for it skilleth not whether of these two names you will choose. For you have heard before, the wise King Solomo● to have given them the most prime and chiefest places in Princes Courts, that she might be an absolute pattern and precedent of wit, wisdom, moderate frugality and virtue, and in divers points of regiment they might be our directors for imitation. Further, beginning their Cob webs, they have wholly bend and applied themselves to their most ingenious weaving trade, they have given themselves to curious and superstitious hunting, to captious taking at advantage, watching and espying their prey, nothing at all fearing any ambushes, treacheries, traps or treasons and no whit dreading any assaults, much less triumphs: and to speak briefly, the wisest creature of the wisest King, beareth a great stroke, domineereth, and hath (I may say) the sole sovereignty in the most noble, greatest, and stateliest Courts of Princes.  
And yet for all these virtues, (since Salomon's time) there have risen up and followed some Princes and Governors, unadvised, desperately naught, and unthrifty, and such as were not well in their wits, and of those it cannot easily be spoken how churlishly they entertained her, how they sent out their proclamations and warrants, to expel the Spider, to cast her down to the earth, tread under foot, undo and kill, as a night-thief, with beesoms, brooms, brushes and long poles, so that by and by in a trice there flocked certain Furies of hell, (for so I think I may justly term them) rubbing, brushing, spunging, making clean sluts-corners, beating and sweeping together, and whatsoever they found curiously wrought, all that either they swept clean away, or tore all to pieces, so that hardly they could escape the busy besoms of these quicksighted and lewd naughty packs.  
Surely, miserable was her condition and estate, which in all that abundance of wealth, she only being indigent and bare, detesting idleness withal, might not yet be admitted tenant for some short term of time, in some small odd corner, in such large and spacious buildings, nor yet find one hole to live at peace in. Again, the great men, the rich misers and penny-fathers, following the example of their Princes and Governors, they in like sort sent packing out of their doors, the Schoolmistresse of all labour, diligence and virtue, and will not permit a web, the very pattern, index, and anathema of supper natural wisdom to remain untouched.  
This same Spider which now we treat of, in times past, (it was when Dogs and Cats could speak, for now because there are so many languages in the world, they turn all to plain barking) took a long journey into a strange Country, and by good hap fell into company with my Lady Pod●gra, although (being none of the best footers) she could hardly keep way with the Spider, but lagged still behind, and having now spent one whole day in travel, the night approaching that they should take up their Inn to lodge in, they resolved betwixt them two to betake themselves to sundry houses; so the Spider entering the Town, took up her lodging in the house of a certain wealthy Citizen, (I suppose it was near the sign of the three Tons in Tower-hill-street) where when according to her usual manner, hating lewd idleness, she began to buckle herself to her wont task, in weaving her fine Tapestry, and other wrought work, being suddenly espied of a company of corner-creepers, Spider-catchers, fault-finders, and quarrell-pickers, they presently begin to expostulate the matter with her, and not staying to hear any reason for her just defence, they made no more ado but gave her Jack-drummes entertainment, thrusting her out of doors by the head and shoulders, to seek her lodging where she could find it; so that she lay abroad without doors a whole Winters-night in the rain and cold: and all this happened about Saint Nicholas time, when days are at the shortest.  
Now in the mean space Podagra having none of the best feet, but indeed being somewhat lame, when she could travail no further, she by chance light into a poor Cottage or cabin of turfs, builded with Elder-poles at the Towns end, and yet in this poor shed she could hardly be received, but yet at length, through her incessant solicitation being admitted, she sat down to rest her weary bones, so at length, supper being prepared, the tenderhearted Lady found course fare, and commons far shorter and more homely, then ever Lipsius found in Westphalia: she endured all the miseries in the World, that pity it was to see. There was no infelicity, no distress, misfortune and adversity to be compared unto hers, for there was nothing but a little brown Barley-bread set on the board to sup withal, which this nice piece so much misliked and abhorred, as that at the very sight thereof she was ready to disgorge her queasy stomach, than was there brought some Cock-crown keal, having no good relish, for they were not seasoned with salt, so that they were in taste very untoothsome, and when they should drink, they fetched a little cold water out of a pit or pond, near adjoining to the house, in a wooden dish, whereof if Mistress Podagra had fetched but one sound carouse, it would have made her run through an Alphabet of faces: but there was no remedy, hunger breaketh stonewalls, and hard need makes the old wife trot, she must either quench her thirst with that or fast.  
Having thus thinly supped, she called for her Chamber, where they showed her to climb up a Ladder, (you would have taken it to have been the fleas Ladder) and behind a corner there was provided a bed stuffed with good Wheat-chaffe in stead of Down, to harden her hide, and under her head a hard Oken-logge, with the Winnow-cloth, and the one end of an old Hop-bag, cast over in stead of Coverlet, (for the poor man and his wife, thought that none but the Lord of the Town, and women in childbed used Pillows.) But Podagra not knowing how to mend the matter, groaned and made a lamentable noise, and fetching a thousand sighs she couched herself down. But alas what ill rest she poor heart took that night, and how ill her soft and tender limbs agreed with such cold cheer and entertainment, I refer myself to your secret thought. So soon theresore as the day began to break, she started up, and the Spider and she met together again at the appointed time and place: and first of all the Spider began much to complain of the incivility of the rich chuff his host the Citizen. Podagra contrariwise found as much or more fault with the short and sharp commons, thin diet, miserable poverty, and indigency of his poor, bare and lean host, showing her black and blue marks and prints, into whose tender skin the boards and planks had made a deep impression. For which cause, being both much discontented, after the matter was throughly debated betwixt them two, they determined and resolved within themselves, that the night following they would change Hosts and Inns, that is, that the Spider should enter into some poor Cottages, or houses of poor men, and Podagra should bend her course unto Noble and great men's houses, to King's Courts, and Princely Palaces, to see what good was to be done there. So Podagra not being unmindful of her word, went with a fine and Snail-like pace to the house of a certain fat, rich, and well moneyed man, and quietly laid herself down at the feet of this corsie Sire: which as soon as the gentle Host cast an eye upon, it is strange to tell with what mildeness, with what allurement and gentle entreaty, with what promptitude and alacrity she was welcomed; they prepared soft palates of Down for her to lie upon, the Bedsteds and the Settles whereon she should rest, were covered with Pillows, soft Cushions, and Carpets of Persia, the Kitchen smokes, and all things are in a readiness to give her a most friendly welcome. According to the words of the Poet, where he saith;  
Jam dapibus mensas oneraut et pocula ponunt.  
In English thus;  
Spread are the tables, and laded with store  
Of delicates, the Cups filled, could receive no more.  
Briefly, he was in all points for person and provision such a one as Chaucer in his works describeth his Fra 〈…〉 lin to be:  
White was his beard as the Daisis,  
And of complexion he was sanguine,  
Well loved he by the morrow a sop in wine:  
To liven in delight was ever his won,  
For he was Epicures own son,  
That held opinion that plain delight,  
Was very felicity perfect.  
An householder and that a great was he,  
Saint Julian he was in his Country,  
His bread, his ale, was always after one,  
A better vi●●ded man was never none.  
Without bake-meat was never his house,  
Of fish and flesh, and that so plenteous,  
It snewed in his house of meat and drink,  
Of all dainties that men could think.  
After the sundry seasons of the year,  
So changed he his meat and his suppere.  
Full many a fat Patrich had he in m●●,  
And many a Bream, and many a Luce in slew.  
Woe was his Cook, but his sauce ever were  
Poignant and sharp, and ready all his gear.  
His table d 〈…〉 aunt in his Hall always,  
Stood ready covered all the long day.  
Nay, hither they brought fat and crammed Capons, Pheasants, Quails, Turtle-doves, Larks, and Nightingales. I pass over Turbot or Byrt, Giltheads, Sturgeon, Salmonds, Sols, and the like, for they were not unfurnished of all these, and of other store of shellfish, as Lobsters, Crevishes, Oysters, and whatsoever the Sea yielded that might by love or money be purchased: for I will not speak of a great number of River-fish and Fouls that are to be had about Peterborow, Wittlesey-mare, and those Fennish Countries, for thither he sent his people to purvay for him all that was rare and dainty. Here was Red-wine, White, Claret, Muscadel, Rhenish, sweet-wines, harsh-wines, wine of Falernum, of the Islands of Creta, Chio, Madera, and those that are called Baleares, lying near unto the Coast of Spain.  
To speak nothing of their rear-suppers, their fine Marchpanes, and curious Confections, made with sundry devises, and exquisite skill of the Apothecary. And to conclude, there was no wanton fare unsought for, no delicate Juncate, no curious trimming and pickednesse that might gratify, no fair words, and pleasant enticements fit to draw and allure, nor no delectation whatsoever omitted, that might seem to please this great Lady Podagra, (for you must understand she was none of the coursest sort of Ladies, whereof there be many now adays, for all men know she was a Gentlewoman born, both by the fathers and mother's side, as being the daughter of Bacchus and Venus,) and all this, I say, was done to please both her and her two sweet Sisters, Chiragra and Congra, a pox take them all three, and so I will let them go, and come to the Spider, who likewise being directed by some favourable Planet, boldly and luckily trudged to the poor man's house.  
— Atque ibi miro  
Dogmate, quidv● marem deceat deceatque marit am  
Addocet, atque suo sese sudore saginat.  
Which may be Englished thus;  
And there by strange instructions and documents,  
She teacheth male and female how to live,  
That is, both man and wife how to increase their rents,  
Whilst she, on her own sweat and fat doth thrive.  
But some man may here object and say, I see here no such great blessings of Lady Fortune, more than besides a bare commendation, and good hap in this their exchange of lodging and lodgers. Yes surely, very much, not only because she spendeth her days more freely and safely from danger, but also because as out of a high watchtower, she no longer beholdeth in the houses of poor persons, lavish and needless prodigality, banquet, quaffings, rioting, plays, dancing, dicing, and whoring, and a thousand vanities and villainies besides, whereof she knew herself conscious, and a privy witness unto, whilst she lived in the Halls and Bowers of the rich and wealthier sort; who when they had thrust clean from house and home, and for ever banished the Spider, (the true Schoolmistresse of industry and frugality) straightways the lazy Gout called Podagra, arrested them. Had it not been better for them (think you) to have granted a dwelling place to a saving, wise, prudent, and harmless little creature, then to have given entertainment to such a base, blockish companion and guest as the Gout is? Let not therefore, rich, covetous men wonder, if many times they be tormented with this sore grief, sith they will neither admit true Physician nor physic, I mean, travail, diligence, industry, moderation, and painstaking, with the like.  
Now to touch the rich and rare gifts and graces of the mind, and other noble qualities and dispositions of Spiders, I know not whether I should first begin with the commendation of their prudence, justice, fortitude, temperance, their Philanthropia, Philoponia, Autarkeia, their humanity and love towards men, their studious industry and love of labour, their contentation as having sufficient, and coveting no more than is allotted unto them. Their wittiness, policy, quickness and sharpness of sense, their cleanly neatness, with many other virtues, or else her admirable cunning and skilfulness in their weaving trade. Their prudence, sagacity, and wittiness to conjecture things future, appeareth in this one thing, that when great abundance of rain, floods, swelling and overflowings of Rivers, are like shortly to come to pass, and thereby to threaten houses, they then begin to build their Webs higher by a great deal, than their usual custom heretofore hath been. And this is another proof of the same, in that they wove not at all in a clear Sun-shine-day, or when it is fair and calm weather, when Flies are most busy in flying about to and fro, that they may be the better at leisure to give themselves to hunting and watching after them, to take advantage, and if any chance to light into their nets, forthwith to seize upon them for their repast.  
Again, when houses are ready to drop down, they with their Cobwebs first of all fall, and get them away packing, alter their climate to some other surer place and dwelling to rest in. If any thing touch her body that is hard or painful, she immediately draweth up her legs round on a heap, for this end as I think, to feel the less pain, and the better to provide for the health and safety of her head, the director and governor of the whole body: for if any other part be hurt, she can easily cure it. Who hath manifested and made known this unto them? Hath any Chaldean Stargazer, or figure-flinger, by the sight and position of the stars showed it unto them; No certainly. But a divine prudence and forefeeling knowledge, originally inbred by Nature, to eschew that which is hurtful, which is diffused into the Spider, and as that famous Poet Virgilius hath excellently described,  
Spirit us intus alit, totesque infusa per artus  
Mens agitat molem.  
In English thus;  
Mind bred within, infused in all limbs,  
Mind moves the body's lump, and skins.  
Furthermore, so soon as they espy their enemy to be caught in their nets, they do not first of all bite and prick him to death in any hostile manner, but they seem with their feet gently and softly to struck him, yea even to entreat and allure him with tickling, and as it were clipping and colling, until they have throughly insnarled him within their clammy and viscous gins, and being at length wearied, turmoiled, and tired with struggling and striving in vain, the silly Fly is made unable either to get away, stir, or resist. So having made sure work with one, she hieth her to the centre of her Web, observing and prying whether any new prey will come to hand again: so by this policy you shall see sometimes ten, yea otherwhiles twenty Flies hanging alo●t by their strings and finespun threads.  
They only feed on the juice of Flies, and the dry Carcase without any moisture, they cast away as unprofitable stuff to be used about any business. Moreover, because the Female Spider is sometimes greater than the Male, therefore she chooseth her standing in the lower part of the Web, that the poor Flies may seem careless of her, yet is she very observant, taking great heed to them: for they seeing her hanging below, thinking themselves safe, do fly up into the upper part of the net, but by this means seeking to shun Charybdia, they fall into Scylla, out of the smoke into the fire: for though in regard of her body's magnitude, she be unwieldy, and very unfit to bestir herself in this hunting office: yet the crafty Male Spider playing Bopeep, and pretending some other business, though minding another, playing the dissembling Hypocrite, hideth himself in the top of the Web, noting well all occurrents, and being seen of no body, there he lurketh till some fish (as we say) come to his net, and having espied his prey, being more light, quick, and lively, it is a wonder to see how diligent, vigilant, and earnestly bend he is to bend his course with all expedition toward this new offered booty; for there he will not suffer it very long to remain, but descending in a trice, Euro velocius, as quick as a Bee from the upper to the lower part (as I have said) of the Cobweb, he maketh a very quick dispatch, and having royally feasted himself, he reserveth and layeth up all his other enemies in one place, hanging them all by one of his own threads till some convenient time to feast himself again withal. Then again when as by reason of long continuance and length of time, the Webs have lost their binding viscosity, and tenacious substance, either the Spider unweaveth them again, or else confirmeth and new strengtheneth them afresh as it were, with another new glutinosity, or fast-binding clamminess. This their work being finished, they either contain themselves in the centre of it, or keeping sentinel and warding in the upper part, they hold as it were in their hands a thread drawn from the midst or centre, by which they have easy access and recess to and fro to their beguiling nets; and withal this thread serveth to another profitable use, for if any prey be entangled, by the light moving and stirring of it, they presently feel and perceive it. But yet to make sure work, lest she should wind down in vain, or take bootless labour about nothing, she draweth back the thread a little now and then, and by the motion and poise of it, she putteth all out of doubt, being fully ascertained of the truth.  
Then first, with all celerity possible she hies her to the Centre, which thing the silly Flies being fast, and having some sense and feeling (as it should seem) that they are taken tardy, and for deeming some hurt, are as quiet as a Mouse in a trap, making no noise at all, left either they might bewray or betray themselves, and so be further enfolden in danger. But alas in vain doth he avoid war, that cannot enjoy peace, and bootless doth he shun pain, that hath no means to feel rest: for this availeth but little, for they are not able with all these fetches to deceive their sharp inquisitors, for both with eyes and feet, they finely and quickly run unto them, making a clean riddance and quick dispatch of them every one.  
But yet it is more to consider what great justice and equity is observed to be in Spiders: For there is not one of them so ill bend, so malapertly saucy, and impudently shameless, that can be seen to lay claim unto, or to take away another's wife or mate: there is none that intermeddleth with another's substance, business, or weaving; every one liveth contented by the sweat of his own brows, by their own proper goods and industrious painstaking procured by their own bodily labour: so that not one of them dare enter his Neighbour's freehold, but it is accounted a heinous matter, and very unlawful, not one dare be so knack-hardy as to break into their friends and fellows fence and enclosure, but it is even detested as a wicked and cursed deed.  
Non ita mortales, quos (proh dolour) urget habendi  
Tantus amor, domibus domus, arvis additur arvum,  
Monticulus monti, maribus mare, sique potessint  
Addiderint mundum mundo, suaque omnia dixint.  
In English thus;  
Then would not mortal men so far engaged in love to have  
(A death it is to think) house to house, and land to land to lay,  
Hillock to hill, sea unto sea, to add they crave,  
And if they could, world unto world, and all their own would say.  
Again, they spread not their gins and nets to entrap and deceive good Creatures, and such as serve for man's use and benefit, but for Wasps, Horseflies, or Gad-bees, and Brimsees, or Oxe-flies, that in Summertime vex Cattle, for Drones Gnats, and other Flies, which to us are like to Thiefs, Parasites, Bawds, Panders, and such Merchants that bring whores and knaves together, being Telluris inutile pondus, an unprofitable burden of the earth, serving to no good use. And besides, being a vermin of singular and incomparable courage, she dare adventure to give the onset upon those young Serpents that are called Lizards, who if they offer to contend and strive against her fury, she quickly enclaspeth them round about, and very nimbly and eagerly seizeth upon both their lips, biting and holding them together so fast, that she never giveth over till they be dead: and at length having vanquished her enemies, she like another Cacus carrieth them into her Cave, or some secret corner.  
Now if it happen in this hot bickering, that the nets be either broken, entangled, or plaited together, by and by without further delay she falls to mending what was amiss, to unwind, spread open, and to set them again in due order and frame very ingeniously. What say you to this? That the Spider beareth a deadly feud and mortal hatred to Serpents: for if so be the Serpent at any time lie in the shadow under any tree to cool himself, where Spiders do resort, some one of them leveleth directly at him, descending down perpendicularly to the Serpent's head, and with such a violence striketh and dasheth at his head with her beak or snout, that her enemy withal making a whizzing noise, and being driven into a giddiness, turning round, hisseth, being neither able to break asunder the thread that cometh from above, nor yet hath force enough to escape it. Neither is this spectacle or pageant ended, until this our champion with her battering, hath sent her life to Pluto, the God of Hell for a present. Let men therefore be silent, and cease wondering at the amphitheatricall fights of the Romans, which were made with seats and scaffolds to behold Plays and sights, and where were presented to the Spectators the bloody fights of Elephants, Bears, and Lions, sithence a small Spider dare challenge to the field, and fight hand to hand with a black and blue Serpent, and not only to come down to him in daring wise, but also victoriously to triumph over him, entirely possessing all the spoil. Who would not marvel that in so small, or in a manner no body at all, which hath neither bones, nor sinews, nor flesh, nor scarce any skin, there could be so great force, such incredible audacity and courage, such sharp and hard bitings, and invincible fury? Surely we must conclude necessarily, that this cannot proceed altogether from their valiant stomaches, but rather from GOD himself: In like sort, they dare buckle with Toads of all sorts, both of the land and water, and in a singular combat overthrow and destroy them, which thing not only Pliny and Albertus do recite and set down for a certain truth, but Erasmus also in his Dialogue entitled De Amicitia, maketh mention of, reporting how a certain Monk lying fast asleep, on whose mouth a foul Toad sat, and yet by the Spider's means was freed from all hurt. Yea, they dare enter the combat with winged and stinged Hornets, having not soft but stiff bodies, and almost as hard as horn, who although she many times breaketh through their Cobwebs with main strength (as rich men undo and make a way through Laws with Gold, and by that means many times scape scot-free) yet for all that, at length being overmastered, hand to hand in single combat, and entangled and insnarled with the binding pastinesse, and tenacious glewish substance of the Web, she payeth a dear price for her breaking into another's house and possession, yielding at length to the Spider's mercy.  
I will not omit their temperance, a virtue in former ages proper only to men, but now it should seem peculiar to Spiders. For who almost is there found (if age and strength permit) that contenteth himself with the love of one as he ought, but rather applieth his mind, body, and wandering affections to strange loves? But yet Spiders so soon as they grow to ripeness of age, do choose them Mates, never parting till death itself make the separation. And as they cannot abide corrivals, if any Wedlock-breakers, and Cuckold-makers dare be so snappish to enter, or so insolently proud as to press into another's house or Cottage, they reward him justly with condign punishment for his temerarious enterprise, and flagitious fact: First by their cruel bitings, then with banishment or exile, and oftentimes with death itself. So that there is not any one of them, that dare offer villainy or violence to another's Mate, or seek by any means unlawfully to abuse her. There is such restraint, such strict orders, such faithful dealing, uprightness of conscience, and Turtle love amongst them. Further, if you look into their house-keeping, you shall find there is nothing more frugal than a Spider, more laborious, cleanly, and fine. For she cannot abide that even the least end or piece of her thread to be lost, or to be placed and set to no use or profit, and they ease and relieve themselves by substitutes, that supply their rooms and take pains for them: for whilst the Female weaveth, the Male applieth himself to hunting, if either of them fall sick and be weak, than one of them doth the work of both, that their merits and deserts may be alike. So sometimes the Female hunteth whilst the Male is busy about Net-making, if the one stand in need of the others help and furtherance.  
But yet commonly the Female-Spider being instructed of her Parents when she was young and docible, the art of spinning and weaving (which custom was amongst us also in times past) beginneth the Cobweb, and her belly is sufficient to minister matter enough for such a piece of work, whether it be that the nature or substance of the belly groweth to corruption at sunset and appointed time (as Democritus thought) or whether there be within them a certain lanigerous fertility naturally as in Silkworms. Aristotle is of opinion, that the matter is outward as it were a certain Shell or pill, and that it is unwound, loosened, and drawn out by their fine weaving and spinning. But howsoever it be, certain it is, they will not by their good wills lose the least jot of a threads end, but very providently see to all though never so little. The love they bear to their young breed is singular, both in the care they have for their fashioning and framing to good orders, and for their education otherwise, for the avoidance of idleness. For the Male and Female do by turns sit upon their Eggs, and so by this way interchangeably taking courses, they do stir up, quicken, move and increase natural and lively heat in them, and although it hath been sundry times observed, that they have brought forth three hundred young ones at once, yet do they train them up all alike without exception, to labour, parsimony, and painstaking, and enure them in good order, to fashion and frame all things fit for the weaving craft. I have often wondered at their cleanliness, when to keep all things from nastiness or stinking, I have beheld with mine eyes those that were lean, ill-favoured, and sickly, to come gliding down from the upper to the lower part of their buildings, and there to exonerate nature at some hole in the Web, lest either their shop, workhouse, or frame might be distained or annoyed. And this is sufficient to have spoken of their political, civil, and domestical virtues: Now will I proceed to discourse of their skill in weaving, wherewith Pallas was so much offended: for the Scholar excelled her Mistress, and in fine, cunning, and curious workmanship, did far surpass hers. First then let us consider the matter of the Web, whose substance is tough, binding, and glutinous, pliant, and will stick to ones fingers, like Birdlime, and of such a matter it is compounded, as it neither loseth his clamminess and fast-holding quality, either by siccity or moisture.  
The matter whereof it is made, is such as can never be consumed, wasted, or spent, whilst they live, and being so endless, we must needs here admire and honour the never ending and infinite power of the great God: for to seek out some natural reason for it, or to ascribe it to natural causes, were in my mind mere madness and folly. The Autumnal Spiders, called Lupi or H●lci, Wolves or Hunters, are thought to be the most artificial and ingenious: For these draw out a thread finer and thinner than any Silk, and of such a subtlety, that their whole Web being folded together, will scarce be so heavy as one fine thread of Linen being weighed together. Edovardus Monimius hath very finely and eloquently described both the Males and Females, Heptam. lib. 7. in these words following;  
— Ille domum venatu pascit, at ista  
Moeonio graciles orditur tegmine telas.  
Stanniparus' venture, vomifilus lanifer, ipsi  
Palladiam cumulatque colum, calatosque ministrat.  
Ipsius est fusum pondus, quod fila trahendo  
Nectit & intorquet parili sub tegmine ducta.  
Illa suam à mediis orditur Daedala telam,  
Et gracili tenues intendit stamine tractus.  
Tela jugo juncta est, stamen secernit arundo,  
Inseritur medium radiis subtegmen acutis,  
Atque oram à centro panum sibi staminat illam,  
Pervia tela patet gemina de parte, feroci  
Ne concussa curo frangantur stamina, quoque  
Musca volax tenui stretur sinuamine cassis,  
Reticuli primam vix muscula contigit oram.  
Mors abit in telae centrum, ut discrimine parvo  
Vinciat ipse suo peregrinam casse volucrem.  
Which may be Englished thus;  
The Spider-male by hunting game the houses charge doth feed,  
The female with Moeonian art begins to spin fine thread,  
Out of Web-breeding belly, breast woolly, upcasting twine,  
Whereto the distaff she applies by art of Pallas fine:  
To her belongs the pressed weight, which doth the teal out-draw,  
Both matter, art, and substance, she doth shield by natures Law.  
Like Daedala out of her midst, her web she doth begin,  
And stretching out her tender work, by pressing it full thin:  
The which is joined as in yoke, yet parted by a cane,  
And planted is the middle roof in a sharp beamy frame.  
And from the Centre draweth a thread like wool to lie upon,  
While double work on every part doth fortify her wono:  
Wherewith the blasts of Eastern wind unbroken web resists,  
And tender fly insnarled, is fallen into those lists.  
While scarce upon the edge or brim this little Fly doth fall,  
But by and by death seizeth her within webs centre thrall:  
And so the stranger winged Fly with little or no ado,  
She overcometh speedily when it the nets comes to.  
Of these Cobwebs there is great diversity, variety and differencé: for some of them are loose, weak, slack, and not well bound: other contrariwise well compacted, and close couched together, some triangular, othersome quadrangular; and some are made with all sides equal, but yet not right angled or cornered like a quarry of Glass; others are made of such a form as will best fit the place where they hunt, you shall perceive some of them to be orbicular, if they wove between two trees, and you shall find this fashion also among weeds, and oftentimes in Windows hanging together with many lines and different cross pieces: so that herein no man can deny but that they show forth great reason, wisdom, admirable judgement, and much gallant beauty worthy to see to.  
Surely Euclides that famous Geometrician, who was Scholar to Socrates, and lived in the time of Ptolemy the first, need not be ashamed to learn from Spiders the drawing of divers of his figures and Geometrical proportions. And Fishermen also from them have been glad to learn the trade of Net-making. For from whom else could they borrow and fetch such lively representations and such express patterns, then from such a skilful and industrious Schoolmaster. But the strength of the web seemeth to be very strange, which although it seemeth to be the most week of all other things, yet we see it is able to hold Hornets, and to endure the furious blasts of raging winds, and if one throw or cast dust upon it, the same will rather be distended and stretched, then either undone, broken, or felled down.  
And yet this is the strangest of all, which many a man would think impossible but that it cannot be called in question, in regard we may daily see and observe the proof thereof cometh to pass, that a Spider should begin to place the one end of her thread on the one side of a little River or Brook, and how she should fasten the other end on the other side of the water, considering that Nature never taught them the art either of flying or swimming. I would fain be resolved of this scruple, by what means they sail and pass over. Or do you imagine that they jump over, or convey themselves over in a leap? Surely I dare not say so, I much doubt thereof, I will not stand to it.  
The next that best deserveth to be marshaled in the second rank and place, for cunning work in weaving and spinning, be those kind of Spiders who build and labour about the rafters of Houses, in Cellars, floors, and about boards, planks, and such like, and of these some are wilder, which do fashion and dress a broad, thick, and plain web in the grass and fields all about, stretching out the same like a sail, or some fine spread Sheet or Curtain.  
If you would duly look into their work, and throughly consider the strange trydles of their Looms, the Shuttles they use, their Combs to make all clean, the stay of their Looms wherewith they dress their Webs, their Crosse-lines, the frame, Wouf, their fine spinning-stuffe, and so their whole Cobwebs, you shall therein very plainly behold the finger of God working in his poor and weak Creatures. And questionless in this excellent mystery they are able to put down, and far surmount the Egyptians, the Lydians, Penelope, Tanaquil (who was Wife to Tarqvinius Priscus) Amestris that famous Queen of Persia, Claudiana, Sabina, and Julia, Noble Roman Ladies, and all the Queens of Macedonia, who were esteemed and renowned throughout the whole world, to be the most curious and exquisite in this kind of faculty, and who in needlework, Tapestry, and all Embroidery, were thought to be Peerless. For these Spiders (even contrary to all reason and Art, as we think) make a firm, strong, and well compacted Web with no lines or threads drawn crosse-wise or overthwart, but only made out and continued still in length. When their work is perfected and brought to an end, they lay over it and cover it round about with a certain glutinous kind of Jelly, or slimed juice, by touching of which their prey being entangled, pay full dear for their ignorant rashness, unadvised heed-taking, and lack of foresight. Their Web is of the colour of the air, or rather none at all, which easily deceiveth the foolish unwary Flies, and such as be quicksighted, circumspect, and can espy things very quickly. For if it did represent any notorious and manifest colour, they would provide in time against such dangerous devises, and take heed of such traps aforehand.  
The base and vilder sort of Spiders, and such as be least reputed of, are those that live in holes, Caves, and corners of Houses, and these in respect of the former are slow, slothful, and lazy, fat, gross, and big-bellyed corner-creepers, and these spin a very homely, rough, and course thread, which they spread abroad, and set before the hollow places and chinks of Walls. These kinds of Spiders have a more heavy and ponderous body, shorter feet, and more unhandsome to work or finish any Webs in their Looms, and as for separating, dividing, picking, carding, or suiting their stuff, they are very Bunglers to the first mentioned.  
They apprehend and take their preys rather casually, then take any great pains to seek far for it, because their hole being great outwardly, seemeth to be a good and convenient lurking-corner, and a safe corner for Flies to hide themselves in: but being entangled and arrested in the very entry, they are snatched up suddenly by the watchful Spider, and carried away into the more inward places of their dens, there to be slaughtered. For they watch and ward aloft in high walls and buildings, as well to deceive such Birds as lie in wait to entrap and take them at unawares, (as Sparrows, Robin-red-breasts, Wrens, Nightingales, and Hedge-Sparrowes, which are all sworn enemies to Spiders: and besides, the more easily to beguile the silly flies suspecting no harm at all.  
There be certain other sorts of Spiders, which as yet I have not described: as for example; there is one (the greatest of all that ever I saw) which spreadeth her artificial nets in the Harvest-time amongst the leaves and branches of Roses, and entangleth either any other little Spider that is running away, or else Gnat-flies, and such like, being caught at unawares, and hanged by a kind of thread, whom she first pursueth and layeth hold on with a wonderful dexterity and quickness: and being fast hanged, and so made sure, she there leaveth them, for the satisfying of her hungry appetite till another time. The body of this Spider is in colour somewhat whitish, resembling scum or frothy some, and almost of an Oval-figure, the head very little, placed under her belly, being withal crooked or bending like hooks, as is to be seen in the Crabfish, and her back garnished with many white spots.  
This is one kind of Autumnal Lupi, or Wolf-Spider, which in a very short space of time do grow from the bigness of a little Pease, to a very great bulk and thickness. There are also found in all places of this Country, long-legged Spiders, who make a very homely and disorderly Web. This kind of Spider liveth altogether in the fields, her body is almost of a round figure, and somewhat brownish in colour, living in the grass, and delighting in the company of Sheep: and for this cause I take it, that we English men do call her a Shepherd, either for that she keepeth and loveth to be among their flocks, or because that Shepherds have thought those grounds and feedings to be very wholesome wherein they are most found, and that no venomous or hurtful creature abideth in those fields where they be: And herein their judgement is to be liked, for they are indeed altogether unhurtfull, whether inwardly taken, or otherwise outwardly applied; and therefore because I am tied within a Teather, and thereby restrained from all affectionate discoursing or dilating unless of poisonous and harmful Creatures, I will come into my path again, and tell you of another certain black Spider, that hath very short feet, carrying about with her an Egg as white as Snow under her belly, and running very swiftly: the Egg being broken, many Spiders creep forth, which go forth with their dam to seek their living all together, and climbing upon her back when night approacheth, there they rest, and so they lodge.  
In rotten and hollow trees there are also to be found exceeding black Spiders, having great bodies, short feet, and keeping together with Cheeselips or those creeping vermin with many feet, called of some Sows. We have seen also (saith the learned Gesner) Spiders that were white all over, of a round compact and well knit body, somewhat broad, living in the flowers of Mountain Parsely, amongst Roses, and in the green grass: their Eggs were little, slender, and very long, their mouth speckled, and both their sides were marked with a red line running all alongest. He took them to be very venomous, because he saw a Marmoset or Monkey to eat of them, and by eating thereof hardly to escape with life, yet at length it did well again, and was freed from further danger, only by pouring down a great deal of Oil into his throat. I myself have also seen some Spiders with very long bodies and sharp tails, of a blackish or dark red colour, and I have noted othersome again to be all over the body green-coloured. I will not deny but that there are many other sorts of Spiders, and of many more different colours, but I never read, or yet ever saw them: Neque enim nostra fert omnia tellus, The ages ensuing peradventure will find more.  
I will only put you in remembrance of this one thing worthy to be observed, that all weaving and Net-making Spiders, according as they grow in years, so do they acquire more knowledge, and attain to greater cunning and experience in their spinning trade: but carrying a resolute and ready will to keep both time and measure with that Music which best contents most ears, I will now pass to speak of the propagation and use of Spiders, and so I will close up this discourse.  
The propagation of Spiders for the most part is by coupling together, the desire and action whereof continueth almost the whole Springtime, for at that time by a mutual and often drawing, and easy pulling of their Web, they do as it were woo one another, then approach they nearer together, and lastly are joined with their hips one against another backwards as Camels do, for that is the most fit for them, in regard of the round proportion and figure of their bodies. In like sort do the Phalangies join together, and are generated by those of the same kind, (as Aristotle saith:) But the Phalangies couple not in the Spring-season, as the other Spiders do, but towards Winter, at what time they are very swift, quick, nimble, and of most certain hurt, more dangerous, and more venomous in their bitings. Some of them after their coupling together, do lay one Egg only, carrying it under their belly, it is in colour as white as Snow, and both Male and Female sit upon it by turns.  
Some Spiders do exclude many little Eggs very like unto the seeds of Poppy, out of which it hath been observed, that sometimes there have been hatched three hundred Spiders at one time, which after their vain and idle plying and sporting together in their web, at length come forth with their Dam, and towards evening they all trudge home, until each one hath learned, and perfectly attained to the skill to spin his own web, that therein he may spend the residue of his days in more pleasure, ease and security. They make exclusion of their young breed in hopping or skipping-wise, they fit on their Eggs for three days space together, and in a month's space their young ones come to perfection. The domestical or House-spider, layeth her eggs in a thin web, and the wilde-spider in a thicker and stronger, because they are more exposed to the injuries of winds, and lie more open to the rage and fury of storms and showers.  
The place and Country where they are, helpeth much, and is very available to their generation. There is no Country almost, but there are many Spiders in it. For in the Country about Arrha, which is in Arabia foelix, there is an infinite number of them to be found, and all the Island of Candie swarmeth with Phalangies. Strabo saith, that in Ethiopia there be a great number of Phalangies found, of an exceeding bigness: although as Pliny saith in his eight Book and 58 chapter, there are neither Wolf's, Foxes, Bears, nor no hurtful creature in it: and yet we all know that in the Isle of Wight (a member of England,) the contrary is to be found, for although there were never dwelling in it Foxes, Bears, nor Wolf's, yet there be Spiders enough.  
The Kingdom of Ireland never saw Spiders, and in England no Phalangies will live long, nor yet in the Isle of Mon, and near unto the City of Grenoble, in that part of France which lieth next Italy, Gaudentius Merula saith, there is an old Tower or Gastle standing, wherein as yet never any Spider hath been seen, nor yet any other venomous creeping creature, but rather if any be brought thither from some other place, they forthwith die. Our Spiders in England, are not so venomous as in other parts of the world, and I have seen a mad man eat many of them, without either death or death's harm, or any other manifest accident or alteration to ensue. And although I will not deny, but that many of our Spiders being swallowed down, may do much hurt, yet notwithstanding we cannot choose but confess, that their biting is poysonlesse, as being without venom, procuring not the least touch of hurt at all to any one whatsoever; and on the contrary, the biting of a Phalangie is deadly.  
We see the harmless Spiders almost in every place, they climb up into the Courts of mighty Kings, to be as it were myrrors and glasses of virtue, and to teach them honest prowess and valiancy. They go into the lodgings, shops and Warehouses of poor men, to commend unto them contentment, patience, labour, tolerance, industry, poverty and frugality. They are also to be found in rich men's chambers, to admonish them of their duties. If you enter into your Orchard, they are busy in clothing every Tree; if into the Garden, you shall find them amongst Roses; if you travail into the field, you shall have them at their work in hedges, both at home and abroad, whithersoever you bend your course, you cannot choose but meet with them, lest perhaps you might imagine, or else complain and find some faults, that the Schoolmistresse and perfect precedent of all virtue and diligence were in any place absent.  
Who would not therefore be touched, yea and possessed with an extreme wonder at these virtues and faculties, which we daily see and behold with our eyes. Philes hath briefly and compendiously described their nature, properties, inclinations, wit and invention in his Greek verses, which being turned into Latin, sound to this effect.  
Araneis natura per quam industria est,  
Vincens puellarum manus argutias.  
Nam ventris humores supervaoaneos  
Ceu fila nent, textoris absque pectine  
Et implicantes orbium volumina,  
Adversa sublegunt iis subtegmina:  
Sed liciis hinc densioribus plagas  
In aëre appendunt, nec unde conspicor  
Sejuncta cum sit omnis a medio basis  
Quae fulciat mirabilem operis fabricam.  
Et staminum fallit ligamen lumina  
Subtilitatis sub dio discrimine.  
Firmatur autem densitas subtegminis,  
Raras' in ambientis oras aëris.  
Muscis, culicibus, & id genus volantibus  
Intensa nectens fraudulenter retia.  
Quod incidit, jejuna pascit hoc famem,  
Vitamque degit haud quietis indigam.  
Suspensa centro, cassibusque providens,  
Ne fila rumpat, orbiumque dissuat  
Nexus retortos flaminis vis irruens.  
Which may be Englished thus;  
Industrious nature Spiders have,  
Excelling Virgins hands of skill,  
Superfluous humours of bellies save,  
And into webs they wove them still,  
And that without all Weavers combs  
Their folding orbs enrolled are,  
And underneath their woofs as tombs,  
Are spread the worthy work to bear,  
And hang their threads in air above,  
By plagues unseen to the eye of man,  
Without foundation you may prove  
All their buildings firmly stand:  
Nor yet clear light to the eyes most bright  
Can see the coupling of their thread,  
The thinness of the woof in sight,  
On pins of air are surest spread.  
On Gnats and silly winged Flies,  
Which guilefully in nets they take,  
They feed their fill when they espy,  
And yet their life much rest doth make.  
They labour too, and do provide  
'Gainst winds and things that break their twails,  
That bands from tackle may not slide,  
When greater strength doth them assail.  
And although Minerva hath nicknamed the Spider, calling her malapert, shameless, and saucy; Marshal, wand'ring, straying and gadding; Claudianus, rash, presumptuous, and adventurous; Politianus, hanging and thick; Juvenal, dry; Propertius, rotten; Virgil, light; and Plautus, unprofitable and good for nothing: yet it is clear, that they were made to serve and stead us to many excellent uses: so that you may plainly gather and perceive, that this is rather an amplification, than any positive or measured truth, concerning the fond Epithets, vile badges and liveries, which these rehearsed Authors have unworthily bestowed on them, as by that which followeth may plainly be seen.  
The Spider put into a linen clout, and hung upon the left arm, is an excellent medicine to expel 
Their use.  a Quotidian Ague, as Trallianus saith: and yet it will be more effectual if many Spiders be boiled with Oil of Bay to the consistence of a lineament, to anoint the wrists and the temples a little before the fit, for by this means the Fever will be absolutely cured, or will seldom return again. Kiranides. A Spider tempered and wrought up with Milt-wast or Ceterach, and so spread upon a cloth to be applied to the temples, cureth the fits of a Tertian Fever. Dioscorides. The Spider that is called, a Wolf, being put into a quill, and so hanged about the neck performeth the same effect, as Pliny reporteth. The domestical Spider, which spinneth and weaveth a thin, a white, or a thick web, being enclosed in a piece of leather, or a Nutshell, and so hanged about the neck, or worn about the arm, driveth away the fits of a Quartain Fever, as both Dioscorides and Fernelus have thought. For the pain in the ears, Take three live Spiders, boil them with Oil upon the fire, then distil or drop a little of this Oil into the pained ear, for it is very excellent, as witnesseth Marcellus Empiricus. Pliny steepeth them in Vinegar and Oil of Roses, and so to be stamped together, and a little thereof to be dropped into the pained ear with a little Saffron, and without doubt, saith he, the pain will be mitigated, and the same affirmeth Dioscorides. Or else strain out the juice of Spiders, mixing it with the juice of Roses, and with some wool dipped in the same liquor, apply it to the ear.  
Sorastus in his Book peri Dakeon writeth, how that the Spider which is called Cranocalaptes, being stifled or choked in Oil, is a very present help against any poison taken inwardly into the body, as the Scholiast of Nicander reporteth. There be some that catch a Spider in the left hand, and beat and stamp it with the Oil of Roses, putting some of it into the ear, on the same side the tooth acheth, and as Pliny telleth us, it doth exceeding much good. Spiders applied and laid upon their own bitings, or taken inwardly into the body, do heal and help those hurts themselves procured.  
What should I talk of the white spots of the eyes, a most dangerous grief? and yet are they clean taken away with very small labour, if so be one take the legs, especially of those Spiders which are of the whiter sort, and stamping them together with Oil, do make an Ointment for the eyes. Pliny. The moist juice that is squeezed out of a house Spider, being tempered with Oil of Roses, or one dram of Saffron, and a drop or two thereof dropped into the eyes, cureth the dropping or watering of them, by means of a rheum issuing out thereat: or else the moisture of a Spider or his urine being taken by themselves, laying a little wool on the top of the part affected, worketh the same effect; whereby you may well understand, that there is nothing in a Spider so vile, homely, or sordidous, that doth not some good, and serveth to some end.  
Against the suffocation of the belly, Aetius doth counsel to apply a Cerote to the navel made of Spiders, and saith that he hath found it to prevail much in this kind of passion. Pliny saith, but he yieldeth no reason for it, that Spiders help the pain and swelling of the Spleen. He writeth also further, that if a man catch a Spider, as she is gliding and descending downwards by her thread, and so being crushed in the hand, and then applied to the navel, that the belly will be provoked to the stool, but being taken as she is ascending, and applied after the same former manner, that any looseness or flux is stayed, and restrained thereby. The same Pliny also writeth, that if a man take a Spider, and lay it upon a Felon, (provided that the sick patient may not know so much,) that within the space only of three days, that terrible and painful grief will be clean taken away. And besides he affirmeth that if the head and feet of a Spider be cast away, and the rest of the body rubbed and bruised, that it will throughly remedy the swelling in the fundament, proceeding of inflammation.  
If any be vexed with store of Lice, and do use a suffumigation made only with Spiders, it will cause them all to fall and come away, neither will there afterwards any more breed in that place. The fat of a Goose tempered and mixed with a Spider and Oil of Roses together, being used as an Ointment upon the breasts, preserveth them safely, as that no milk will coagulate or curdle in them after any birth. Anonymus. Yea, that same knotty scourge of rich men, and the scorn of Physicians, I mean the Gout, which as some learned men hold can by no means be remedied, yet feeleth mitigation and diminution of pain, and curation also, only by the presence of a Spider, if it be taken alive, and her hinder-legs cut off, and afterward enclosed in a purse made of the hide of a Stag. Moreover, we see, (which all other medicines can never do) that all they are freed for the most part, both from the Gout in the legs and hands, where the Spiders are most found, and where they are most busy in working, and framing their ingenious devised webs. Doubtless, this is a rare miracle of nature, and a wonderful virtue, that is in this contemptible little creature, or rather esteemed to be so vile, abject, and of no estimation. Rich men were happy indeed, if they knew how to make use of their own good.  
Antonius Pius was wont to say, that the sharp words, witty sayings, quirks and subtleties of Sophisters, were like unto Spider's webs, that contain in them much cunning Art, and artificial conceit, but had little other good besides. If any one be newly and dangerously wounded, and that the miserable party feareth a bleeding to death, what is a more noble medicine, or more ready at hand, than a thick Spider's web, to bind hard upon the wound, to stay the inordinate effusion of blood? Questionless, if we were as diligent and greedy to search out the true properties and virtues of our own domestical remedies, which we would buy of others so dearly, we would not enforce ourselves with such eager pursuit after those of foreign Countries, as though things fetched far off, were better than our own near at hand; or as though nothing were good and wholesome, unless it came from Egypt, Arabia, or India. Surely, unless there were some wild worm in our brains, or that we were bewitched and possessed with some fury, we would not so far be in love with foreign wares, or be so much besotted, as to seek for greedy new physic and Physical means, considering that one poor Spider's web will do more good, for the staunching of blood, the curation of ulcers, the hindering of fanies, slime, or slough to grow in any sore, to abate and quench any inflammations, to conglutinate and consolidate wounds, more than a Cartload of Bole fetched out of Armenia, Sarcocolla, Sandaracha, or that earth which is so much nobilitated by the impress of a seal, and therefore called Terra Sigillata, the clay of Samos, the dirt of Germany, or the loam of Lemnos. For a cobweb adstringeth, refrigerateth, soldereth, joineth, and closeth up wounds, not suffering any rotten or filthy matter to remain long in them.  
And in regard of these excellent virtues and qualities, it quickly cureth bleeding at the nose, the Haemorrhoids, and other Bloudy-fluxes, whether of the opening of the mouths of the veins, their opertions, break, or any other bloody evacuation that too much aboundeth, being either given by itself alone in some Wine, either inwardly or outwardly, or commixed with the Bloodstone, Crocus Martis, and other the like remedies fit for the same intentions.  
The cobweb is also an ingredient into an unguent which is made by Physicians, against the disease called Serpego, and being bound to the swellings of the fundament, if there be inflammation joined withal, it consumeth them without any pain, as Marcellus Empiricus testifieth. It likewise cureth the watering or dropping of the eyes, as Pliny reporteth, and being applied with Oil, it consolidateth the wounds of the joints: and some for the same intent, use the ashes of cobwebs, with fine meal and white Wine mixed together.  
Some Surgeons there be that cure Warts in this manner; They take a Spider's web, rolling the same up on a round heap like a ball, and laying it upon the Wart they then set fire on it, and so burn it to ashes, and by this way and order the Warts are eradicated, that they never after grow again. Marcellus Empiricus taketh Spiders webs that are found in the Cypress tree, mixing them with other convenient remedies, so giving them to a podagrical person for the asswaging of his pain. Against the pain of a hollow tooth, Galen in his first Book De Compos: medicam. secundum loca, much commendeth, (by testimony of Archigenes) the Eggs of Spiders, being tempered and mixed with Oleum Nardinum, and so a little of it being put into the tooth. In like sort Kiramides giveth Spiders eggs for the curation of a Tertian Ague. Whereupon we conclude with Galen, in his Book to Piso, that Nature as yet never brought forth any thing so vile, mean, and contemptible in outward show, but that it hath manifold and most excellent and necessary uses, if we would show a greater diligence, and not be so squeamish as to refuse those wholesome medicines which are easy to be had, and without great charges and travail acquired.  
I will add therefore this one note before I end this discourse, that Apes, Marmosets or Monkeys, the Serpents called Lizards, the Stellion, which is likewise a venomous Beast like unto a Lizard, having spots in his neck like unto stars. Wasps, and the little beast called Ichneumon, Swallows, Sparrows, the little Titmouse, and Hedge-sparrows, do often feed full favourly upon Spiders. Besides, if the Nightingale, (the Prince of all singing Birds) do eat any Spiders, she is clean freed and healed of all diseases whatsoever.  
In the days of Alexander the Great, there dwelled in the City of Alexandria a certain young maid, which from her youth up, was fed and nourished only with eating of Spiders, and for the same cause the King was premonished not to come near her, lest peradventure he might be infected by her poisonous breath, or by the venom evaporated by her sweeting. Albertus likewise hath recorded in his writings, that there was a certain noble young Virgin dwelling at Colen in Germany, who from her tender years was fed only with Spiders. And thus much we English men have known, that there was one Henry Lilgrave, living not many years since, being Clerk of the Kitchen to the right Noble Ambrose Dudley Earl of Warwick, who would search every corner for Spiders, and if a man had brought him thirty or forty at one time, he would have eaten them all up very greedily, such was his desirous longing after them.   

Of the STELLION.  
THey are much deceived that confound the green Lizard, or any other vulgar Lizard, for because the Stellion hath a ru 〈…〉 colour: and yet (as Matthiolus writeth) seeing Aristotle hath left recorded, that there are venomous Stellions in Italy, he thinketh that the little white Beast with stars on the back, found about the City of Rome, in the walls and ruins of old houses, and is there called Tarantula, is the Stellion of which he speaketh, and there it liveth upon Spiders. Yet that there is another and more noble kind of Stellion, 〈…〉 gently so called of the learned, shall afterward appear in the succeeding discourse.  
This Beast or Serpent is called by the Grecians, Colottes, Ascalobtes, and Galeotes, and such a one was that which Aristophanes feigneth from the side of a house eased her belly into the mouth of Socrates as he gaped, when in a Moonshine night he observed the course of the stars, and motion of the Moon. The reason of this Greek name Ascalabotes, is taken from Ascalos, a circle, because it appeareth on the back full of such circles like stars, as writeth Perottus. Howbeit, that seemeth to be a feigned Etymology, and therefore I rather take it, that Ascala signifieth impurity, and that by reason of the uncleanness of this beast, it was called Ascalabates, or as Suidas deriveth it, of Colobates, because by the help and dexterity of the fingers, it climbeth up the walls even as Rats and Mice; or as Kiramides will have it, from Calos, signifying a piece of wood, because it climbeth upon wood and trees. And for the same reason it is called Galeotes, because it climbeth like a Weasil, but at this day it is vulgarly called among the Grecians, Liakoni; although some are also of opinion, that it is also known among them by the words Thamiamithos, and Psammamythe.  
Among the vulgar Hebrews, it is sometimes called Letaah, and sometimes Semmamit, as Munster writeth. The Arabians call it Sarnabraus, and Senabras, a Stellion of the Gardens. And peradventure Guarill, Guasemabras, Alurel, and Gnases. And Sylvaticus also useth Epithets for a Stellion. And the general Arabian word for such creeping biting things, is Vasga, which is also rendered a Dragon of the house. In stead of Colotes, Albertus hath Arcolus. The Germans, English, and French, have no words for this Serpent, except the Latin word, and therefore I was justly constrained to call it a Stellion, in imitation of the Latin word.  
As I have showed some difference about the name, so it now ensueth that I should do the like about the nature and place of their abode. First of all therefore I must put a difference betwixt the Italian Stellion or Tarentula, and the Thracian or Grecian, for the stellion of the Ancients is proper to Grecia. For they say this Stellion is full of Lentile spots, or speckles, making a sharp or shrill shrieking noise, and is good to be eaten, but the other in Italy are not so. Also they say in Sicilia, that their Stellions inflict a deadly biting, but those in Italy cause no great harm by their teeth. They are covered with a skin like a shell or thick bark, and about their backs there are many little shining spots like eyes, (from whence they have their names) streaming like stars, or drops of bright and clear water, according to this verse of Ovid;  
— Aptumque colori  
Nomen habet variis Stellatus corpora guttis.  
Which may be Englished thus;  
And like his spotted hue, so is his name,  
The body starred over like drops of rain.  
It moveth but slowly, the back and tail being much broader than is the back and tail of a Lizard, but the Italian Tarentulaes' are white, and in quantity like the smallest Lizards: and the other Grecian Lizards, (called at this day among them Haconi) is of bright silver colour, and are very harmful and angry, whereas the other are not so, but so meek and gentle, as a man may put his fingers into the mouth of it without danger. One reason of their white bright shining colour, is because they want blood, and therefore it was an error in Sylvaticus to say that they had blood.  
The teeth of this Serpent are very small and crooked, and whensoever they by't, they stick fast in the wound, and are not pulled forth again except with violence. The tail is not very long, and yet when by any chance it is broken, bitten, or cut off, than it groweth again. They live in houses, and near unto the doors and windows thereof make their lodgings, and sometims in dead-men's graves and Sepulchers, but most commonly they climb and creep aloft, so as they fall down again; sometimes into the meat as it is in dressing; and sometimes into other things, (as we have already said) into Socrates' mouth, and when they descend of their own accord, they creep side-long, They eat Honey, and for that cause creep into the Hives of Bees, except they be very carefully stopped, as Virgil writeth;  
Nam saepe favos, ignotus adedit Stellio.  
Many times the Stellion at unawares meeteth with the Honey-combs. They also of Italy many times eat Spiders. They all lie hid four months of the year, in which time they eat nothing, and twice in the year, that is to say, both in the Spring time and Autumn, they cast their skin, which they greedily eat so soon as they have stripped it off. Which Theophrastus and other Authors write, is an envious part in this Serpent or creeping creature, because they understand that it is a noble remedy against the Falling-sickness: wherefore to keep men from the benefit and good which might come thereby, they speedily devour it.  
And from this envious and subtle part of the Stellion, cometh the crime in Vlpianus called Crimen Stellionatus, that is, when one man fraudulently preventeth another of his money, or wares, or bargain, even as the Stellion doth man kind of the remedy which cometh unto them by and from his skin.  
The crime is also called Extortion, and among the Romans, when the Tribunes did withdraw from the Soldiers their provision of victual and corn, it is said, Tribunes qui per Stellaturas Militibus aliquid abstulissent, capitali poena affecit. And therefore Budeus relateth a History of two Tribunes, who for this stellature were worthily stoned to death by the commandment of the Emperor. And all frauds whatsoever, are likewise taxed by this name, which were not punishable but by the doom of the Supreme or highest Judge, and thereupon Alciatus made this Emblem following.  
Parva lacerta, atris Stellatus corpare guttis  
Stellio, qui latebras & cava busta colit,  
Invidiae pravique doli fert symbola, pictus:  
He● nimium nuribus cognita Zelotypis.  
Nam turpi obtegitur faciem lentigine, quisquis  
Sit quibus immersus Stellio, vina bibat.  
Hinc vindicta frequens, decepta pellice vino,  
Quam forma amisso flore relinquit amans.  
Which may be Englished thus;  
The little Lizard, on Stellion starred in body grain  
In seoret holes, and graves of dead which doth remain,  
When painted you it see, or drawn before the eye,  
A symbol than you view of deep deceit and cursed envy:  
Alas, this is a thing to jealous wives known too well,  
For whosoever of that Wine doth drink his fill  
Wherein a Stellion bathe been drenched to death,  
His face with filthy Lentile spots all ugly it appeareth,  
Herewith a Lover oft requites the fraud of concubine,  
Depriving her of beauties biew by draught of this sam● Wine.  
The Poet Ovid hath a pretty fiction of the Original of this cursed envy in Stellions, for he writeth of one Abas the son of Motaneira, that received Ceres kindly into her house, and gave her hospitality, whereat the said Abas being displeased, derided the sacrifice which his mother made to Cores; the Goddess seeing the wretched nature of the young man, and his extreme impiety against the sacrifice of his Mother, took the Wine left in the goblet after the sacrifice, and poured the same upon his head, whereupon he was immediately turned into a Stellion, as it is thus related by Ovil. Metam. 5.  
Combibit ●s maculas, & quae mode brachia gessit  
Crura gerit, cauda est mutatis addita membris:  
Inque brevem formam, ne sit vis magna nocendi,  
Contrahitur, parvaque minor mensura lacerta est.  
In English thus;  
His ●cuah sucked in those spots: and now where arms did stand,  
His legs appear, and to his changed parts was put a tail,  
And lest it should have power to harm, small was the body's band,  
And of the Lizards poisonous, this least in shape did veil.  
Their bodies are very brittle, so as if at any time they chance to fall, they break their tails. They lay very small eggs, out of which they are generated: and Pliny writeth, that the juice or liquor of these eggs laid upon a man's body, causeth the hair to fall off, and also never more permitteth it to grow again. But whereas we have said, it devoureth the skin, to the damage and hurt of men, you must remember, that in ancient time the people did not want their policies and devises to take away this skin from them before they could eat it. And therefore in the Summer time they watched the lodging place and hole of the Lizard, and then in the end of the Winter toward the Spring, they took Reeds and did cleave them in sunder, these they composed into little Cabinets, and set them upon the hole of the Serpent: Now when it awaked and would come forth, it being grieved with the thickness and straightness of his skin, presseth out of his hole through those Reeds or Cabinet, and finding the same somewhat strait, is the more glad to take it for a remedy; so by little and little it slideth through, and being through, it leaveth the skin behind in the Cabinet, into the which it cannot re-enter to devour it. Thus is this wily Serpent by the policy of man justly beguiled, losing that which it so greatly desireth to possess, and changing nature, to line his guts with his coat, is prevented from that gluttony, it being sufficient to have had it for a cover in the Winter, and therefore unsufferable that it should make food thereof, and eat the same in the Summer,  
These Stellions (like as other Serpents) have also their enemies in nature, as first of all they are hated by the Asses, for they love to be about the Mangers and racks on which the Ass feedeth, and from thence many times they creep into the Ass' open Nostrils, and by that means hinder his eating. But above all other, there is greatest antipathy in nature betwixt this Serpent and the Scorpion, for if a Scorpion do but see one of these, it falleth into a deep fear, and a cold sweat, out of which it is delivered again very speedily: and for this cause a Stellion putrified in Oil, is a notable remedy against the biting of a Scorpion; and the like war and dissension, is affirmed to be betwixt the Stellion and the Spider.  
We have showed already, the difference of Stellions of Italy from them of Greece, how these are of 
Aetius.  a deadly poisonous nature, and the other innocent and harmless, and therefore now it is also convenient, that we should show the nature and cure of this poison, which is in this manner;  
Whensoever any man is bitten by a Stellion, he hath ache and pain thereof continually, and the wound received looketh very pale in colour, the cure whereof, according to the saying of Aetius, is to make a plaster of Garlic and Leeks mixed together, or else to eat the said Garlic and Leeks, drinking after them a good draught of sweet Wine, unmixed and very pure, or else apply Nigella Romana Sesamyne, and sweet Water unto it. Some (as Arnoldus writeth) prescribe for this cure the dung of a Falcon, or a Scorpion to be bruised all to pieces, and laid to the wound. But sometimes it happeneth, that a man's meat or drink is corrupted with Stellions that fall into the same from some high place where they desire to be climbing, and then if the same Meat or Wine so corrupted be eaten or drunk, it causeth unto the party a continual vomiting and pain in the stomach. Then must the cure be made also by vomits to avoid the poison, and by Glisters to open the lower passage, that so there may be no stop or stay, to keep the imprisoned meat or drink in the body. And principally those things are prescribed in this case, which are before expressed in the Cantharideses, when a man hath by any accident been poisoned by eating of them.  
The remedies which are observed out of this Serpent are these: Being eaten by Hawks, they make them quickly to cast their old coats or feathers. Others give it in meat after it is bowelled, to them that have the Falling-sickness. Also when the head, feet, and bowels are taken away, it is 
Crescen.  profitable for those persons which cannot hold in their urine; and being sodden, is given against the Bloudyflux. Also sod in Wine with black Poppy-seed, cureth the pain of the loins, if the Wine be 
Pliny.  drunk up by the sick patient.  
The Oil of Stellions being anointed upon the armholes or pits of children, or young persons, it restraineth all hair for ever growing in those places. Also the Oil of Stellions, which are sod in oil-olive with Lizards, do cure all boils and wens, consuming them without lancing or breaking. And the ashes of the Stellion are most principally commended against the Falling-sickness, like as also is the skin or trunk, as we have said before. The head burned and dried, and afterward mixed with Honey-attick, is very good against the continual dropping or running of the eyes; and in the days of Pliny, he writeth that they mixed Stibium herewithal. The heart is of so great force, that it being eaten, bringeth a most deep and dangerous sleep, as may appear by these verses:  
Manned cor, & tantus prosternet corpora somnus,  
Vt scindi possunt absque dolore manus.  
Which may be Englished thus;  
Eat you the heart, and then such sleep the body will possess,  
That hands may from the same be cut away painless.  
To conclude, the Physicians have carefully observed sundry medicines out of the eggs, gall, and dung of Stellions, but because I write for the benefit of the English Reader, I will spare their relation, seeing we shall not need to fear the bitings of Stellions in England, or expect any drugs among our A apothecaries out of them, and therefore I will here end the History of the Stellion.   

Of the TIRE.  
THere be some which have confounded this Serpent with the Viper, and taken them both to be 
Actorius.  but one kind, or at least the Tire to be a kind of Viper, because the Arabians call a Viper Thiron, of the Greek word Therion, which signifieth a wild beast, and whatsoever the Grecians write 
Caelius Rho.  of their Echidna, that is their Viper, the same things the Arabians write of the Tire, and Leonicenus compiled a whole Book in the defence of that matter: and from hence cometh that noble name or composition antidotary, called Theriaca, that is, treacle. But Avicen in the mention of the treacle 
Amatus.  of Andromachus, distinguisheth the treacle of the Viper, from that of the Tire, and calleth one of them Trohiscos Tyri, and the other Trohiscos Viperae. So Gentilis and Florentinus do likewise put a manifest difference betwixt the Tire and the Viper, although in many they are alike, and agree together.  
This Tire is called in Latin Tyrus and Tyria, and also among the Arabians, as Sylvaticus writeth, Eosmari, and Alpfahex. Rabbi Moses in his Aphorisms writeth, that when the Hunters go to seek these Serpents, they carry with them bread, which they cast unto them, and while the Tire doth eat it, he closeth his mouth so fast, that his teeth cannot suddenly open again to do his hunting adversary any harm, and this thing (as he writeth) is very admirable at the first, to them that are ignorant of the secret in nature. Galen also writeth so much to Piso of Vipers, and he saith that the Circulators, Jugglers or Quacksalvers, did cast certain mazes or small cakes to them, which when they had tasted, they had no power to harm any body.  
This Tyrus is said to be a Serpent about the coasts of Jericho in the Wilderness, where it hunteth Birds, and liveth by devouring of them and their eggs. And a confection of the flesh of this Serpent, with the admixture of some few other things, taketh away all intoxicate poison, which confection is called treacle. It is also reported, that whereas the Dragons have no poison of themselves, they take it away from this Serpent, and so poison with a borrowed venom. For this poison is very deadly: and there is a tale (which I will not tell for truth) that before the coming and death of our Saviour Jesus Christ, the same was unremediable, and they died thereof, whosoever they were that had been poisoned by a Tire; but on the day of Christ his passion, one of them was found by chance in Jerusalem, which was taken alive, and brought to the side of our Saviour hanging up on the Cross, where it also fastened the teeth, and from that time ever since, all the kind have received a qualified and remediable poison, and also their flesh made apt to cure itself, or other venoms.  
It is reported that when the Tyrus is old, he casteth, or rather wresteth off his coat in this manner following; First it getteth off the skin which groweth betwixt the eyes, by which it looketh as if it were blind; and if it be strange to a man, (I mean the first time that ever he saw it) he will verily take it to be blind: afterward, it also fleyeth off the skin from the head, and so at last by little and little, the whole body, at which sight it appeareth as though it were an Embryon, or skinless Serpent. They keep their eggs in their belly, and in them breed their young ones, as the Vipers do, for before they come out of the dams belly, they are in all parts (according to their kind) perfect creatures, and so every one generateth his like, as do fourfooted Beasts.  
I take it by the relation of Gesner, that the Dipsas in Italy is called Tyrus. Also Cardan writeth, that there is a supposed and false conceit, that with the flesh of this Tire, mixed with Hellebore and water, is made a confection to restore youth: but the truth is, it rather weakeneth and destroyeth bodies, then helpeth them, and maketh a counterfeit or varnished false youth, but no true youth at all. Thus far Cardan, and thus much of this Serpent, the other things written of it, are the same that are written of the Viper.   

Of the TORTOISE.  
THe last fourfooted Egge-breeding Beast, cometh now to be handled in due order and place; namely, the Tortoise, which I have thought good to insert also in this place, although I cannot find by reading or experience, that it is venomous, yet seeing other before me have ranged the same in the number and catalogue of these Serpents and creeping creatures, I will also follow them; and therefore I will first express that of the Tortoise, which is general and common to both kinds, and then that which is special, and proper to the Land and Sea Tortoises.  
The name of this Beast is not certain, among the Hebrews some call it Schabhul, some Kipod, and some Homet; whereas every one of these do also signify another thing, as Schabhul, a Snail; Kipod, a Hedgehog; and Homet, a Lizard. The Chaldeans call this Beast Thiblela; the Arabians term it Sisemat, also Kau●en salabhafe, and Halachalie; the Italians call this Testuma, testudine, veltestugire, tartuca, ●nsuruma, tartocha, & coforona. And in Ferraria, Gallanae, tartugellae, biscae, scutellariae; the Inhabitants of Taurinum, Cupparia; the Portugals, Gagado; the Spaniards, Galapago, and Tartuga; the French, Tortue, and Tartue; and in Savoy, Boug coupe; the Germans, Schiltkrot, and Tallerkrot; the Flemings, Schiltpadde, which answereth our English word Shell-crab; the Grecians call it Chelone; and the Latins, Testudo: which words in their several languages, have other significations, as are to be found in every vocabular Dictionary, and therefore I omit them, as not pertinent to this business or History.  
There be of Tortoises three kinds, one that liveth on the land, the second in the sweet waters, and the third in the Sea, or salt waters. There are found great store of these in India, especially of the Water-tortoises, and therefore the people of that part of the Country are called Chelonophagi; that is, Eaters of Tortoises, for they live upon them: and these people are said to be in the East-part of India. And in Carmania the people are likewise so called. And they do not only eat the flesh of them, but also cover their houses with their shells, and of their abundance, do make them all manner of vessels. Pliny and Solinus write, that the Sea-tortoises of India are so big, that with one of them they cover a dwelling Cottage. And Strabo saith, they also row in them on the waters, as in a Boat.  
The Island of Serapis in the Red-sea, and the farthest Ocean Islands, toward, the East of the Red-sea, hath also very great Tortoises in it: and every where in the Red-sea they so abound, that the people there do take them and carry them to their greatest Marts and Fairs to sell them, as to Raphtis, to Ptolemais, and the Island of Dioscorides, whereof some have white and small shells. In Lybia also they are found, and in the night time they come out of their lodgings to feed, but very softly, so as one can scarcely perceive their motion.  
And of one of these Scaliger telleth this story. One night (saith he) as I was travelling, being overtaken with darkness and want of light, I cast about mine eyes to seek some place for my lodging, safe and secure from wild Beasts; and as I looked about, I saw (as I thought) a little hill or heap of earth, but in truth it was a Tortoise, covered all over with moss: upon that I ascended and sat down to rest, whereupon after a little watching I fell asleep, and so ended that night's rest upon the back of the Tortoise. In the morning, when light approached, I perceived that I was removed far from the place, whereon I first chose to lodge all night; and therefore rising up, I beheld with great admiration the face and countenance of this Beast, in the knowledge whereof, (as in a new nature) I went forward, much comforted in my wearisome journey.  
The description of the Tortoise and several parts thereof now followeth to be handled. Those creatures (saith Pliny) which bring forth or lay eggs, either have feathers as Fowls, or have scales as Serpents, or thick hides as the Scorpion, or else a shell like the Tortoise. It is not without great cause that this shell is called Scutum, and the Beast Scutellaria, for there is no buckler and shield so hard and strong as this is. And Palladius was not deceived when he wrote thereof, that upon the same might safely pass over a Cartwheel, the Cart being loaded. And therefore in this the Tortoise is more happy than the Crocodile, or any other such Beast.  
Albertus writeth that it hath two shells, one upon the back, the other on the belly, which are conjoined together in four places, and by reason of this so firm a cover and shell, the flesh thereof is dry and firm, also long lasting, and not very easy or apt to putrefaction. This shell or cover is smooth, except sometimes when it is grown old, it hath moss upon it, and it never casteth his coat in old age, as other creeping things do. In the head and tail it resembleth a Serpent, and the great Tortoises have also shells upon their heads like a shield, yet is the head but short, and the aspect of it very fearful, until a man be well acquainted therewith. And by reason of the hardness of their eyes, they move none but the nether eyelid, and that without often winking. The liver of it is great, yet without any blood. It hath but one belly without division, and the liver is always foul, by reason of the vicious temperature of the body. The milt is exceeding small, coming far short of the body's proportion.  
Beside, the common nature of other thick-hided creatures. It hath also reins, except that kind of Tortoise called Lutaria, for that wanteth both reins and bladder; for by reason of the softness of the cover thereof the humour is over-fluent; but the Tortoise that bringeth forth eggs hath all inward parts like a perfect creature: and the females have a singular passage for their excrements, which is not in the males. The eggs are in the body of the belly, which are of a party-colour like the eggs of Birds.  
Their stones cleave to their loins, and the tail is short, but like the tail of a Serpent.  
They have four legs, in proportion like the legs of Lizards, every foot having five fingers or divisions upon them, with nails upon every one. And thus much for the several parts.  
They are not unjustly called Amphibia, because they live both in the water and on the land, and in this thing they are by Pliny resembled to Beavers: but this must be understood of the general, otherwise the Tortoises of the land do never dare come into the water: and those of the water can breathe in the water, but want respiration, and likewise they lay their Eggs and sleep upon the d●y land. They have a very slow and easy pace; and thereupon Pauvius calleth it Tardigrada, and also there is a Proverb, Testudineus incessus for a slow and soft pace, when such a motion is to be expressed. The Tortoise never casteth his coat, no not in his old age. The voice is an abrupt and broken hissing, not like to the Serpents, but much more loud and diffused. The male is very salacious and given to carnal copulation, but the female is not so; for when she is attempted by the male, they fight it out by the teeth, and at last the male overcometh, whereat he rejoiceth as much as one that in a hard conflict, fight, or battle, hath won a fair Woman; the reason of this unwillingness is, because it is exceeding painful to the female. They engender by riding or covering one another. When they have laid their Eggs, they do not sit upon them to hatch them, but lay them in the Earth, covered, and there by the heat of the Sun is the young one form, and cometh forth at due time without any further help from his Parents.  
They are accounted crafty and subtle in their kind, for subtleness is not only ascribed to things that have a thin blood, but also to those that have thick skins, hides, and covers, such as the Tortoise and Crocodile have. The Tortoise is an enemy to the Partridge, as Philes and Aellanus write: Also the Ape is as afraid thereof, as it is of the Snail: and to conclude, whatsoever enemy it hath, it is safe enough as long as it is covered with his shell, and clingeth fast to the earth beneath; and therefore came the proverb, Oikos philos, oikos aristos. That house which is ones friend, is the best house.  
The Poets give a fabulous reason, why the Tortoise doth ever carry his house upon his back, which is this: They say, that on a time Jupiter bade all living creatures to a banquet or Marriage feast, and thither they all came at the time appointed, except the Tortoise: and she at last also appeared at the end of the feast when the meat was all spent: whereat Jupiter wondered, and asked her why she came no sooner? Then it answered him, Oikos philos, oikos aristos; at which answer Jupiter being angry, adjudged her perpetually to carry her house on her back, and for this cause they fable, that the Tortoise is never separated from her house.  
Flaminius' the Roman dissuading the Achaeans from attempting the Island of Zacynthus, used this argument; and so afterward T. Livius. Caeterum sicut Testudinem, ubi collecta in suum tegumen est, tutam ad omnes ictus vidi esse: ubi exerit partes aliquas, quodcunque nudavit, obnoxium atque infirmum habere: Haud dissimiliter vobis Achaei, clausis undique maris, quod intra Peloponnesum est, termino, ea & jungere vobis, & juncta tueri facile: si semel aviditate plura amplectendi hinc excedatis, nuda vobis omnia quae extra sint & exposita ad omnes ictus esse. Thus far Pliny. That is to say, Even as when the Tortoise is gathered within the compass of her shell, then is it safe and free from all strokes, and feeleth no violence, but whensoever she putteth forth a limb or part, then is it naked, infirm, and easy to be harmed: so is it with you Achaeans, for by reason of the enclosed seat of Peloponnesus within the straits of the Sea, you may well wind all that together, and being conjoined, as well defend it: But if once your avidous and covetous minds to get more, appear and stretch itself beyond those limits, you shall lay open your naked infirmity and weakness, to all force, blows, and violence whatsoever. Wherefore the Tortoise careth not for flies, and men with good armour care not much for light and easy adversaries.  
Alciatus hath a witty Emblem of a Tortoise to express a good huswife, and that the fame of her virtues, spreadeth much further than either beauty or riches.  
Alma Venus, quaenam haec facies? quid denotat illa  
Testudo, molli quam pede diva premis?  
Me sic effinxit Phidias, sexumque referri  
Foemineum nostra jussit ab effigy,  
Quodque manere domi, & tacitas debet esse puellas,  
Supposuit pedibus talia signa meis.  
Which may be Englished thus;  
Loves holy God, what means that ugly face?  
What doth that Tortoise signify indeed,  
Which thou o God ●desse under soft foot dost place?  
Declare what means the same to me with speed:  
Such is the shape that Phidias did me frame,  
And bade me go resemble Womankind,  
Te teach them silence, and in house remain,  
Such pictures underneath my feet you find.  
There is a manifold use of Tortoises, especially of their cover or shell, and likewise of their flesh, which cometh now to be handled. And first of all, the ancient ornaments of Beds, Chambers, Tables, and Banqueting houses, was a kind of artificial work, called Carvilius, and this was framed in gold and silver, brass and wood, Ivory and Tortoise-shels; but, Modo luxuria non fuerit content a ligno, jam lignum emi testudinem facit: That is to say, Riot not contented, sought precious frames of wood; and again, the use of wood caused Tortoise-shells to be dear bought, and thereof also complained the Poet Juvenal, where he saith;  
— Nemo curabat  
Rivalis in Oceani fluctu testudo nataret  
Clarum Trojugenis factura & nobile fulorum.  
In English thus;  
Then none did care for Tortoise in the Ocean flood,  
To make the noble beds for Trojans blood.  
We have showed already that there are certain people of the East called Chelophagi, which live by eating of Tortoises, and with their shells they cover their houses, make all their vessels, row in them upon the water, as men use to row in boats, and make them likewise serve for many other uses.  
But as concerning the eating of the flesh of Tortoises, the first that ever we read that used this ill diet, were the Amazons, according as Coelius Rhod: and other Authors writeth. Besides, Aloysius Cadamustus affirmeth, that he himself did taste of the flesh of a Tortoise, and that it was white in colour, much like unto Veal, and not unpleasant. But Rasis is of a clean contrary opinion, condemning it for very unsavoury, and unwholesome, because the taste and temperament thereof is betwixt the Land and the Water, it being a Beast that liveth in both Elements. And in eating hereof the Grecians have a proverb, Chelones kreas he phagein, he me phagein: That is, either eat Tortoise flesh, or eat it not. Meaning that when we eat it, we must eat nothing else, and therefore must be filled sufficiently only with that kind of meat; For to eat little, breedeth fretting in the belly, and to eat much is as good as a purgation, according to the observation of many actions, which being done frigide & ignoviter, that is, coldly and slothfully to halfs, do no good, but being done acriter & explicate, earnestly and throughly bring much content and happiness.  
But I marvel why they are used in this age, or desired by Meat-mongers, seeing Apicius in all his Book of Variety of Meats, doth not mention them; and I therefore will conclude the eating of Tortoises to be dangerous, and hateful to Nature itself, for unless it be taken like a Medicine, it doth little good, and then also the Sauces and decoctions or compositions that are confected with it, are such as do not only qualify, but utterly alter all the nature of them, (as Stephanus Aquaeus hath well declared in his French discourse of Frogs and Tortoises.) And therefore to conclude this History of the Tortoise, I will but recite one riddle of the strangeness of this Beast which Tertullian out of Pacuvius maketh mention of, and also in Greek by Mascopulus, which is thus translated.  
Animal peregrinae naturae, sine spiritu spiro, geminis oculis retro juxta cerebrum, quibus ducibus antrorsum progredior. Super ventre coeruleo pergo, sub quo venter latet albus, apertus & clausus. Oculi non aperiuntur, neque progredior, donec venter intus albus vacuus est. Hoc s●turato, oculi apparent insignes, & pergoaditer: Et quanquam mutum varias edo voces: That is to say, I am a living creature, of a strange nature, I breath without breath, with two eye behind, near my brains do I go forward, I go upon a blue belly, under which is also another white, open and shut, my eyes never open, I go forward until my belly be empty, when it is full, than they appear plain and I go on my journey, and although I am mute or dumb, yet do I make many voices. The explication of this riddle, will show the whole nature of the Beast, and of the Harp called Chelys. For some things are related herein of the living creature, and some things again of an Instrument of Music made upon his shell and cover. And thus much for the Tortoise in general, the Medicines I will reserve unto the end of this History.   

Of the TORTOISE of the Earth, whose shell is only figured.  
These are found in the Deserts of Africa, as in Lybia and Mauritania, in 
Strabo.  the open fields, and likewise in Lydia in the Cornfields, for when the Ploughmen come to plough their land, their shares turn them out of the earth upon the furrows as big as great Glebes of land. And the shells of these the Husbandmen burn on the land, and dig them out with Spades and Mattocks, even as they do Worms among places full of such vermin.  
The Hill Parthenius, and Soron in Arcadia, do yield many of these land Tortoises. The shell of this living Creature is very pleasantly distinguished with divers colours, as earthy, black, bluish, and almost like a Salamanders. The liver of it is small, yet apt to be blown or swell with with wind, and in all other parts they differ not from the common and vulgar general prefixed description.  
These live in Cornfields, upon such fruits as they can find; and therefore also they may be kept in Chests or Gardens, and fed with Apples, Meal, or Bread without Leaven. They eat also 
Aelianus.  Cockles, and Worms of the earth, and Three-leaved-grasse. They will also eat Vipers, but presently after they eat Origan, for that herb is an antidote against Viperine poison for them, and unless they can instantly find it, they die of the poison. The like use it is said to have of Rue, but the Tortoises of the sandy Sea in afric live upon the fat, dew, and moistness of those Sands. They are engendered like other of their kind, and the males are more venereous than the females, because the female must needs be turned upon her back, and she cannot rise again without help: wherefore many times the male after his lust is satisfied, goeth away, and leaveth the poor female to be destroyed of Kites, or other adversaries: their natural wisdom therefore hath taught them to prefer life and safety before lust and pleasure. Yet Theocritus writeth of a certain herb, that the male Tortoise getteth into his mouth, and at the time of lust turneth the same to his female, who presently upon the smell thereof, is more enraged for copulation then is the male, and so giveth up herself to his pleasure without all fear of evil, or providence against future danger: but this herb neither he nor any other can name. They lay Eggs in the earth, and do not hatch them, except they breath on them with their mouth, out of which at due time come their young ones. All the Winter time they dig themselves into the earth, and there live without eating any thing, insomuch as a man would think they could never live again, but in the Summer and warm weather they dig themselves out again without danger.  
The Tortoises of India in their old and full age change their shells and covers, but all other in the World never change or cast them. This Tortoise of the earth is an enemy to Vipers, and other Serpents, and the Eagles again are enemies to this, not so much for hatred as desirous thereof for Physic, against their sicknesses and diseases of nature; and therefore they are called in Greek Chelonophagoi aeloi, Tortoise-eating Eagles: for although they cannot come by them out of their deep and hard shells, yet they take them up into the air, and so ●et them fall down upon some hard stone or Rock, and thereupon it is broken all to pieces, and by this means died the famous Poet Aeschylus, which kind of fate was foretold him, that such a day he should die: wherefore to avoid his end, in a fair Sunshine clear day he sat in the fields, and suddenly an Eagle let a Tortoise fall down upon his head which broke his skull, and crushed out his brains, whereupon the Grecians wrote:  
Aeschulo graphonti, epipeptoke Chelone.  
Which may be Englished thus;  
Eschylus writing upon a rock,  
A Tortoise falling, his brains out knock.  
The use of this land Tortoise, are first for Gardens, because they clear the Gardens from Snails and Worms: out of the Arcadian Tortoises they make Harps, for their shells are very great, and this kind of Harp is called in Latin Testudo, the inventor whereof is said to be Mercury, for finding a Tortoise after the falling in of the River Nilus, whose flesh was dried up, because it was left upon the Rocks, he struck the sinews thereof, which by the force of his hand made a musical sound, and thereupon he framed it into a Harp, which caused other to imitate his action, and continue that unto this day.  
These Tortoises are better meat than the Sea or Water Tortoises: and therefore they are preferred for the belly; especially they are given to Horses, for by them they are raised in flesh, and made much fatter. And thus much shall suffice for the Tortoise of the earth.   

Of the TORTOISE of the Sweet-water.  
PLiny maketh four kinds of Tortoises, one of the Earth, a second of the Sea, a third called Lutaria, and the fourth called Swyda, living in Sweet-waters, and this is called by the Portugals, Cagado; and Gagado; the Spaniards, Galopag; and the Italians, Gaiandre de aqua. There are of this kind found in Helvetia, near to Zurick, at a Town called Andelfinge: but the greatest are found in the River Ganges in India, where their shells are as great as tuns, and Damascen writeth, that he saw certain Ambassadors of India, present unto Augustus Caesar at Antiochia, a Sweet-water Tortoise, which was three cubits broad. They breed their young ones in Nilus. They have but a small Milt, and it wanteth both a bladder and reins. They breed their young ones and lay their Eggs on the dry land, for in the water they die without respiration: therefore they dig a hole in the earth wherein they lay their Eggs, as it were in a great ditch, of the quantity of a Barrel, and having covered them with earth, depart away from them for thirty days; afterwards they come again and uncover their Eggs, which they find form into young ones, those they take away with them into the water: and these Tortoises at the inundation of Nilus follow the Crocodiles, and remove their nests and eggs from the violence of the floods.  
There was a magical and superstitious use of these Sweet-water Tortoises against Hail, for if a man 
Aelianus.  take one of these in his right hand, and carry it with the belly upward round about his Vineyard, and so returning in the same manner with it, and afterward lay it upon the back, so as it cannot turn on the belly, but remain with the face upward, all manner of Clouds should pass over that place and never empty themselves upon that Vineyard. But such Diabolical and foolish observations were 
Palladius.  not so much as to be remembered in this place, were it not for their silliness, that by knowing them, men might learn the weakness of humane wisdom when it erreth, from the Fountain of all science and true knowledge (which is Divinity) and the most approved operations of Nature: And so I will say no more in this place of the Sweet-water Tortoise.   

Of the TORTOISE of the Sea.  
IT were unproper and exorbitant to handle the Sea-tortoise in this place, were it not because it liveth in both elements, that is, both the water and the land, wherefore seeing the Earth is the place of his generation, as the Sea is of his food and nourishment, it shall not be amiss nor improper (I trust) to handle this also among the Serpents and creeping things of the earth.  
Pliny calleth this Sea-tortoise Must Marinus, a Mouse of the Sea, and after him Albertus doth so likewise. The Arabians call it Asfulhasch; and the Portugals, Tartaruga; and in Germany, Mee●schiltkrott, which the common Fishermen call the Soldier, because his back seemeth to be armed and covered with a shield and helmet, especially on the forepart: which shield is very thick, strong, and triangular, there being great veins and sinews which go out of his neck, shoulders, and hips, that tie on and fasten the same to his body.  
His fore-feets being like hands, are forked and twisted very strong, and with which it fighteth and taketh his prey, and nothing can press it to death except the frequent strokes of Hammers. And in all their members except their quantity, and their feet, they are much like the Tortoises of the earth, for otherwise they are greater, and are also black in colour. They pull in their heads as occasion is ministered to them, either to fight, feed, or be defended, and their whole shell or cover seemeth to be compounded of fine Plates. They have no teeth, but in the brims of their beaks or or snouts are certain eminent divided things like teeth, very sharp, and shut upon the under lip like as the cover of a Box, and in the confidence of the sharp prickles, and the strength of their hands and backs, they are not afraid to fight with men.  
Their eyes are most clear and splendent, casting their beams far and near, and also they are of white colour, so that for their brightness and rare whiteness, the Apples are taken out and included in Rings, Chains, and Bracelets. They have reins which cleave to their backs, as the Reins of a Bugle or Ox. Their feet are not apt to be used in going, for they are like to the feet of Seals or Sea-calves, serving in stead of Oars to swim withal. Their legs are very long, and stronger in their feet and nails, then are the claws of the Lion.  
They live in Rocks and the Sea-sands, and yet they cannot live altogether in the water, or on the 
Brasavolus.  land, because they want breathing and sleep, both which they perform out of the Water: yet Pliny writeth, that many times they sleep on the top of the water, and his reason is, because they lie still unmoveable, (except with the Water) and snort like any other Creature that sleepeth, but the contrary appeareth, seeing they are found to sleep on the land, and the snorting noise they make is but an endeavour to breath, which they cannot well do on the top of the water, and yet better there then in the bottom.  
They feed in the nighttime, and the mouth is the strongest of all other Creatures, for with it 
Aristotle.  they they crush in pieces any thing, be it never so hard, as a stone or such things: they also come and eat grass on the dry land. They eat certain little Fishes in the Winter time, at which season their mouth is hardest, and with these Fishes they are also baited by men, and so taken. Pausanias writeth, that in Africa that there are Maritine Rocks called Scelestae, and there dwelleth among a creature called Scynon, that is Zytyron, a Tortoise, and whatsoever he findeth on those Rocks which is stranger in the Sea, the same he taketh and casteth down headlong. They engender on the Land, and 
Oppianus. Plinius.  the female resisteth the copulation with the male, until he set against her a stalk or stem of some tree or plant. They lay their Eggs and cover them in the earth, planing it over with their breasts, and in the nighttime they sit upon them to hatch them. Their Eggs are great, of divers colours●, having a hard shell, so that the young one is not framed or brought forth within less compass than a year, (as Aristotle writeth) but Pliny saith thirty days.  
And for as much as they cannot by Nature, nor dare for accident long tarry upon the land: they set certain marks with their feet upon the place where they lay their Eggs, whereby they know the place again, and are never deceived. Some again say, that after they have hid their Eggs in the earth forty days, the female cometh the just fortieth day, not failing of her reckoning, and uncovereth 
Plutarch.  her Eggs wherein she findeth her young ones form, which she taketh out as joyfully as any man would do Gold out of the earth, and carrieth them away with her to the water. They lay sometimes an hundred Eggs, and sometimes they lay fewer, but ever the number is very great.  
There is upon the left side of Hispaniola, a little Island upon the Port Beata, which is called Altus belus, where Peter Martyr reporteth strange things of many creatures; especially of the Tortoises, for he writeth, that when they rage in lust for copulation, they come on shore, and there they dig a ditch wherein they lay together three or four hundred Eggs, being as great as Goose Eggs, and when they have made an end, they cover them with sand and go away to the Sea, not once looking after them: but at the appointed time of Nature, by the heat of the Sun, the young Tortoises are hatched, engendered, and produced into light without any further help of their parents.  
Great is the courage of one of these, for it is not afraid to set upon three men together, but if it can be turned upward upon the back, it is made weak and unresistible. And if the head be cut off and severed from the body, it dieth not presently, nor closeth the eyes, for if a man shake his hand 
Aelianus.  at it, then will it wink, but if he put it near, it will also bite if it can reach it. If by the heat of the Sun their backs grow dry, they also grow weak and inflexible, and therefore they hasten to the water to remollifie them, or else they die within short time: and for this cause this is the best way to take them, In the hottest day they are drawn into the deep, where they swim willingly with their backs or shells above the water, where they take breath, and in continuance, the Sun so hardeneth them, that they are not able to help themselves in the water, but they grow very faint and weak, and are taken at the pleasure of the Fisherman.  
They are also taken on the tops of the water after they return weary from their feeding in the nighttime, for then two men may easily turn them on their backs, and in the mean while another casteth a Snare upon them and draweth them safely to the land. In the Phaenician Sea they are taken safely without danger, and generally where they may be turned on their back, there they can make no resistance, but where they cannot, many times they would and kill the Fishermen, breaking the nets asunder, and let out all the other Fish included with them.  
Bellonius writeth, that there be of these Sea-tortoises two kinds, one long, the other round, and both of them breath at their Noses, because they want gills, and the long ones are most frequent about the Port Torra in the Red-sea, whose cover is variable, for the males shell is plain and smooth underneath, and the females is hollow. The Turks have a kind of Tortoise, whose shell is bright like the Chrysolite, of which they make hasts for Knives of the greatest price, which they adorn with plates of gold. In Jambolus, an Island of the South, there are also found certain Monsters or living creatures, 
Boemus.  which are not very great, yet are they admirable in Nature, and in the virtue of their blood.  
Their bodies are round and like the Tortoise, having two cross lines over their backs, in the ends of which is an eye and an ear at either side, so as they seem to have four ears, the belly is but one, into which the meat passeth out of the mouth. They have feet round about, and with them they go both backward and forward. The virtue of their blood is affirmed to be admirable: for whatsoever body is cut asunder and put together, if it be sprinkled with this blood during the time that it breatheth, it couniteth as before.  
The ancient Troglodytes had a kind of Sea-tortoise, which they call Celtium, which had horns unto which they fastened the strings of their harps; these also they worshipped and accounted very holy. Yet some think that they might better be called Celetum then Celtium; but I think Hermolaus doth better call them Chelitium apotes Cheluos, which signifieth both a Tortoise and their broad breasts; and with their horns they help themselves in swimming. Albertus also maketh mention of a Tortoise called Barchora, but it is thought to be a corrupt word from Ostra ●odermus. These Sea-Tortoises are found sometimes to be eight cubits broad, and in India with their shells they cover houses, and such use they also put them unto in Taprobana, for they have them fifteen cubits broad. And thus much for all kind kind of Tortoises.   

Of the VIPER.  
NOtwithstanding the asseveration of Suessanus, who will needs exclude the Viper from the Serpents, because a Serpent is called Ophis, and the Viper Echis, yet I trust there shall be no reasonable man that can make exception to the placing of this living creature among Serpents; for that great learned man was deceived in that argument, seeing by the same reason he might as well exclude any other, as the Snake, Dragon, Scorpion, and such like, who have their peculiar names, besides the general word Ophis, and yet might he also have been better advised, then to affirm a Viper not to be called a Serpent: for even in Aristotle whom he expoundeth and approveth, he might have found in his fifth Book of Gen. animal. and the last Chapter, that the Viper is recorded, Inter genera opheon: 
Mercurial.  that is, Amongst the general kinds of Serpents, although as we shall show afterward, it differeth from most kinds of Serpents, because it breedeth the young one in his belly, and in the Winter time lieth in the Rocks, and among stones, and not in the earth.  
The Hebrews as it appeareth, Esa. 59 and Job 6. call it Aphgnath, and according to Munster Aphgnaim plurally for Vipers, because of the variety of colours, wherewithal they are set all over. The Arabians from the Greek word Thereon, signifying all kind of wide Beasts, do also call it Thiron, and that kind of Viper whereof is made the treacle, they call a Alafafrai, and Alphai: they also call it Eosman, (as Leonicenus writeth.) Beside it is called Alphe, which seemeth to be derived of the Hebre●s, and Af●●, which may likewise be conjectured to arise from the Greek word Ophis. The Greeks call the Male peculiarly and properly Echis, and the Female Echidna, and it is a question whether the vulgar word among the Grecians at this day Ochendra, do not also signify this kind of Serpent. Bellonius thinketh, that it is corrupted of Echidna the female Viper. The Germans have many words for a Viper, as Brandt Schla●gen, Natet-otter, Heck nater, and Viper-nater. The French, une Vipere; the Spaniards, Bivora, and Bicha; the Italians, Vipera, Maraesso, Scurtio, and sometimes Scorzonei, although Scorzo, and Scorzone, be general words in Italy for all creeping Serpents without feet, and that strike with their teeth.  
There is also about the word Maraeso some question, although Leonicenus decideth the matter, and maketh it out of all Controversy, and Rhodiginus thinketh it a very significant word derived from the people Marsi, because they carried about Vipers. The Mountebanks do also call Suffili, from Sibila, the hissing voice which it maketh. Some will have Nepa to be also a Viper, yet we have showed that already to signify a Scorpion.  
The Grecians say, that the Viper is called Echidna, para to echein in eaute ten gonen achri thanaton: because to her own death she beareth her young one in her belly; and therefore the Latins do also call it Vipera, quasi Vi pariat: because it dyeth by violence of her birth or young: and they attribute unto it venom and pestilence, and generally there are few Epithets which are ascribed to the Serpent, but they also belong unto this. There is a precious stone Echites, (greenish in colour) which seemeth to be like a Viper, and therefore taketh name from it. Also an herb Echite, like Scammony, and Echidmon or Viperina. In Cyrene there are Mice, which from the similitude of Vipers are called Echenatae. Echoon was the name of a man, and ●ch●onidae and Echionii, of people; and Echidnon a City beside the Sea Aegeum: Also the Eagle which by the Poets is feigned to eat the heart of P●ome●heus, is likewise by them said to be begotten betwixt Typhon and Echidna, and the same Echidna to be also the Mother of Chimaera: which from the Navel upward was like a Virgin, and downward like a Viper, of which also Diodorus Siculus, and Herodotus telleth this story:  
When Hercules was driving away the Oxen of Geryon▪ he came into Scythia, and there fell asleep, leaving his Mares feeding on his right hand in his Chariot, and so it happened by divine accident, that whiles he slept they were removed out of his sight and strayed away from him. Afterward he awaked, and missing them, sought all over the Country for them; at last he came unto a certain place, where in a Cave he found a Virgin of a double natured proportion, in one part resembling a Maid, and in the other a Serpent, whereat he wondered much, but she told him, that if he would lie with her in carnal copulation, she would show him where his Mares and Chariot were: whereunto he consented, and begat upon her three Sons, famous among Poetical Writers: Namely, Agathyrsus, Gelonus, and Scythus: but I will not prosecute either the names, or these fables any further, and so I will proceed to the description of Vipers. The colour of Vipers is somewhat yellowish, having upon their skin many round spots, their length about a cubit, or at the most three palms. The tail curled, at the end very small and sharp, but not falling into that proportion equally by even attenuation, growing by little and little, but unevenly sharped on the sudden from thickness to thinness. It is also without flesh, consisting of skin and bone, and very sharp. The head is very broad, compared with the body, and the neck much narrower than the head: the eyes very red and flaming, the belly winding, upon which it goeth all in length, even to the tail, and it goeth quickly and nimbly: some affirm that it hath two canine teeth, and some four, And there is some difference betwixt the male and female; the female hath a broader head; the neck is not so eminent, a shorter and thicker body, a more extended tail, and a softer pace, and four canine teeth. Again, the male hath a narrower head, a neck swelling or standing up, a longer and thinner body, and a swifter pace or motion, so that in the Pictures proposed in this discourse: the first of them are for the male, and the last for the female & this is the peculiar outward difference betwixt the male and the female Vipers. Avicen saith besides, that the tails of Vipers make a noise when they go or move. Those are 
Cardan.  taken to be the most generous and lively, that have the broadest and hollowest head like a Turbot, quick and lively eyes, two canine teeth, and a gristle or claw in the nose or tail; a short body or tail, a pale colour, a swift motion, and bearing the head upward. For the further description of their several parts. Their teeth are very long upon the upper chap, and in number upon either side four, and those which are upon the nether gum are so small, as they can scarce be discerned, until they be rubbed and pressed; but also it is to be noted, that while they live, or when they be dead, the length of their teeth cannot appear, except you take from them a little bladder, in which they lie concealed. In that bladder they carry poison, which they infuse into the wound they make with their teeth: they have no ears, yet all other living creatures that generate their like, and bring forth out of their bellies have ears, except this, the Sea-calf, and the Dolphin, yet in stead hereof, they have a certain gristly cave or hollowness in the same place where ears should stand. The womb and place of conception (saith Pliny) is double, but the meaning is, that it is cloven as it is in all females, (especially Women and Cows.) They conceive Eggs, and those Eggs are contained near their reins or loins. Their skin is soft, yielding also to any stroke; and when it is flayed off from the body, it stretcheth twice so big as it appeared while it covered the living Serpent: To conclude, Phyliologus writeth, that their face is somewhat like the face of a man, and from the Navel it resembleth a Crocodile, by reason of the small passage it hath for his egestion which exceedeth not the eye of a Needle. It conceiveth at the mouth. And thus much for the description in general.  
There is some difference among this kind also, according to the distinction of place wherein they live, for the Vipers in Aethiopia are all over black like the men, and in oaths Countries they differ in colour, as in England, France, Italy, Greece, Asia, and Egypt, as writeth Bellonius. There is scarce any Nation in the World wherein there are not found some Vipers. The people of Amyctae which 
Herodotus.  were of the Grecian blood, drove away all kind of Serpents from among them, yet they had Vipers which did bite mortally; and therefore could never be cured, being shorter than all other kinds of Vipers in the World.  
Likewise in Arabia, in Syagrus, the sweet Promontory of Frankincense, the European Mountains, Seiron, Pannonia, Aselenus, Corax, and Riphaeus: the Mountains of Asta, Aegages, Bucarteron, and Cercaphus, abound with Vipers. Likewise Egypt, and in all Africa they are found also, and the Africans affirm, (in detestation hereof) that it is not so much Animal, as Malum naturae: that is, A living Creature, as evil of Nature: To conclude, they are found in all Europe. Some have taken exceptions to Crete, because Aristotle writeth, that they are not found there, but Bellonius affirmeth, that in Crete also he saw Vipers which the Inhabitants call by the name of Cheudra, which seemeth to be derived from the Greek Echidna. At this day it is doubted whether they live in Italy, Germany, or England, for if they do, they are not known by that name: yet I verily think that we have in England a kind of yellow Adder which is the Viper that Bellonius saw here, for I myself have killed of them, not knowing at that time the difference or similitude of Serpents, but since I have perceived to my best remembrance that the proportion and voice of it did show that it was a Viper. The most different kinds of Vipers are found in Egypt and Asia.  
Concerning the quantity, that is the length and greatness of this Serpent, there is some difference, for some affirm it to be of a cubit in length, and some more, some less. The Vipers in Europe are very small, in comparison of them in Africa, for among the Troglodytes (as writeth Aelianus) they are fifteen cubits long, and Nearchus affirmeth as much of the Indian Vipers; Aristobulus also writeth of a Viper that he saw one, which was nine cubits long, and one hand breadth: & some again (as Strabo) affirm, that they have seen Vipers of sixteen Cubits long, and Nicander writeth thus of the Vipers of Asia;  
Fert Asia ultra tres longis qui tractibus ulnas  
Se tendant, rigidum quales Bucarteron, atque  
Arduus Aegagus, & celsus Cercaphus intra  
Se multos refovet.  
In English thus;  
Such as Asia yields in length, as are three else,  
In Bucarteron steepy rough, these Viper's flourish,  
Hard Egagus and high Cercaphus cells,  
Within their compass many such do nourish.  
Others there be in Asia sixteen foot long, and some there beagain twenty, as in the Golden Castiglia, where their heads are like the heads of Kids. There be some that make difference betwixt Echis and Echidna, because one of them when it biteth, causeth a convulsion, and so doth not the other, and one of them maketh the wound look white, the other pale, and when the Echis biteth 
Scaliger. Cardan.  you shall see but the impression of two teeth, and when the Echidna biteth you shall see the impression of more teeth. But these differences are very idle, for the variety of the pain may arise from the constitution of the body, or the quantity of the poison, and so likewise 
Aelianus.  of the colour of the wound, and it is already set down, that the Echis or Male Viper hath but two Canine teeth, but the other, namely, the Echidna hath four: thus saith Nicander;  
Masculus emittit, notus colour, ipse caninos  
Binos perpetuo monstrat, sed foemina plures.  
Which may be englished thus;  
The Male two canine teeth, whose colour well is known,  
But in the Female more continually are shown.  
But yet the Male hath beside his Canine teeth, as many as hath the Female: and besides the Male is known from the Female, as the same Nicander writeth, because the Female when she goeth, draweth her tail as though she were lame, but the Male more manlike and nimble, holdeth up his head, stretcheth out his tail, restraineth the breath of his belly, setteth not up his Scales (as doth the Female;) and besides, draweth out his body at length.  
The Meat of these Vipers are green Herbs, and also sometimes living Creatures: and namely, 
Galen.  Hore-flies, Cantharideses, Pithiocampes, and such other things as they can come by, for these are fit and convenient meat for them. Aristotle writeth, that sometimes also they eat Scorpions, and in Arabia they not only delight in the sweet juice of Balsans, but also in the shadow of the same. But above all kinds of drink, they are most insatiable of wine. Sometime they make but little folds, and sometime greater, but in their wrath their eyes flame, they turn their tails and put forth their double tongue. In the wintertime as we have said already, they live in the hollow Rocks, yet Pliny affirmeth, that 
Aristotle.  then also they enter into the earth, and become tractable and tangible by the hands of man, for in the cold weather they are nothing so fierce as they are in the hot, and in the Summer also they are not at all times alike furious, but like to all other Serpents. They are most outrageous in the Canicular days, for than they never rest, but with continual disquiet move up and down till they are dead or emptied of their poison, or feel an abatement of their heat. Twice in the year they cast their 
Aristotle.  skins, that is to say, in the Spring, and in the Autumn: and in the spring time when they come out of their hole or winter lodgings, they help the dimness of their eyesight by rubbing their eyes upon fennel. But concerning their copulation and generation, I find much difference among writers: wherefore in a matter so necessary to be known, I will first of all set down the opinion of other men, aswell Historians as Poets, and then in the end and conclusion, I will be bold to interpose my 
Avicenna.  own judgement for the better information of the Reader. Herodotus in his Thalia writeth, that when the Vipers begin to rage in lust, and desire to couple one with another, the Male cometh and putteth his head into the mouth of the female, who is so insatiable in the desire of that copulation, that when the male hath filled her with all his seed-genital, and so would draw forth his head again, she biteth it off, and destroyeth her husband, whereby he dieth and never liveth more: but the female departeth and conceiveth her young in her belly, who every day according to nature's inclination, grow to perfection and ripeness, and at last in revenge of their father's death, do likewise destroy their mother, for they eat out her belly, and by an unnatural issue come forth into the light of this world: and this thing is also thus witnessed by Nicander;  
Cum durum fugiens morsu ignescentis echidnae  
Frendit echis, vel ubi fervente libidinis aestu  
Saevo dente sui resecat caput illa mariti:  
Ast ubi post vegetam ceperunt pignora vitam,  
Jam propinqua adsunt maturi tempora partus,  
Indignam chari mortem ulciscentia patris,  
Erosa miserae nascuntur matris ab alvo.  
In English thus;  
When the male Viper gnasheth, avoiding females by't,  
Whose fiery rage is all on ardent lust,  
Yet when he burns for copulation right,  
Her cruel tooth doth Husbandhead off crush.  
But yet alas, when seeds begins to live,  
And birth of young ones ripen in her womb,  
Then they for Father's death a full revenge d● give,  
Eating forth their wretched mothres strong.  
Unto this agreeth Galen, Isidore, Plutarch, Aelianus: and Lucan who writeth;  
Viperei coeunt abrupto corpore nati  
That is to say:  
The geniture of Viper's blood  
Engender, breaking bodies good.  
Pliny agreeth with the residue for the death of the Male in carnal copulation, but he differeth in this, about the Female, affirming that when the young Vipers grow ripe and perfect in their Mother's belly, she casteth forth every day one for three days together, (for her number is sometimes twenty) at last the other, impatient of delay, gnaw out her guts and belly, and so come forth, destroying their mother: And here is no great difference, for in the sum and destruction of Father and Mother they all agree, and Saint Jerom, Saint Basill, and Horus do agree and subscribe to the truth of these opinions. Thus we have showed the opinions of the Ancient and first Writers: now it followeth that we should likewise show the opinions of the latter Writers, which I will perform with as great brevity and perspicuity as I can. Pierius therefore writeth, that in his time there were Learned men desirous to know the truth, who got Vipers, and kept them alive, both Males and Females, by shutting them up safe where they could neither escape out, nor do harm, and they found that they engendered, brought forth, and conceived like other Creatures, without death or ruin of Male and Female.  
Amatus Lusitanus also writeth thus. The Male and Female Viper engender by wreathing their tails together, even to the one half of their body, and the other half standeth upright, mutually kissing one another. In the Male there is a genital member in that part beneath the Navel, where they embrace, which is very secret and hidden, and against the same is the Females place of conception, as may appear manifestly to him that will look after the same; and therefore all the Philosophers and Physicians have been deceived, that have wrote they have conceived at their mouth, or that the Male perished at the time of engendering, or the Female at the time of her delivery. Thus saith Amotus.  
Theophrastus he likewise writeth in this manner; The young Vipers do not eat out their way, or open with their teeth their Mother's belly, nor (if I may speak merrily) make open their own passage by breaking up of the doors of their Mother's womb, but the womb being narrow, cannot contain them; and therefore breaketh of it own accord: and this I have proved by experience, even as the same falleth out with the fish called Acus: and therefore I must crave pardon of Herodotus, if I affirm his relation of the generation of Vipers to be merely fabulous. Thus sar Theophrastus. Apollonius also writeth, that many have seen the old Vipers licking their young ones like other Serpents.  
Thus have I expressed the different judgements of sundry Authors both new and old touching 
Coelius.  the generation of Vipers, out of which can be collected nothing but evident contradictions, and unreconcilable judgements, one mutually crossing another. So as it is impossible that they should be both true, and therefore it must be our labour to search out the truth, both in their words, and in the conference of other Authors. Wherefore to begin, thus writeth Aristotle. The Viper amongst other Serpents, almost alone bringeth forth a living creature, but first of all she conceiveth a soft egg of one colour, above the eggs lieth the young ones folded up in a thin skin, and sometimes it falleth out, that they gnaw in sunder that thin skin, and so come out of their mother's belly all in one day, for she bringeth forth more than twenty at a time.  
Out of these words of Arstotle, evilly understood by Pliny and other ancient Writers, came that error of the young Vipers eating their way out of their mother's belly, for in stead of the little thin skin which Aristotle saith they eat through, other Authors have turned it to the belly, which was clean from Aristotle's meaning. And another error like unto this, is that wherein they affirm, that the Viper doth every day bring forth one young one, so that if she hath twenty young ones in her belly, than also she must be twenty days in bringing of them forth.  
The words of Aristotle from whence this error is gathered, are these, Tectei de en mia emera kathon, Tictei de pleo he eikosi, which are thus translated by Gaza, Parit enim singulos diebus singulis, plures quam viginti numero: That is to say, she bringeth forth every day one, more than twenty in number. But this is an absurd translation, and agreeth neither with the words of Aristotle, nor yet with his mind, for his words are these: Parit autem una die singulos, parit autem plus quam viginti numero. That is to say in English, she bringeth forth every one in one day, and she bringeth forth more than twenty: so that the sense of these words shall be; that the Viper bringeth forth her young ones severally, one at a time, but yet all in a day.  
But concerning her number, neither the Philosopher, nor yet any man living, is able to define and set it down certain, for they vary, being sometimes more, and sometimes fewer, according to the nature of other living creatures. And although the Viper do conceive eggs within her, yet doth she lay them after the manner of other Serpents, but in her body they are turned into living Vipers, and so the eggs never see the sun, neither doth any mortal eye behold them, except by accident in the dissection of a female Viper when she is with young. I cannot also approve them that do write, that one, namely the Viper, among all Serpents, bringeth forth her young ones alive, and perfect into the world, for Nicander and Grevinus, do truly affirm, with the constant consent of all other Authors, that the horned Serpent called Cerastes, of which we have spoken already, doth likewise bring forth her young ones alive. And besides, Herodotus writeth of certain winged-Serpents in Arabia, which do bring forth young ones as well as Vipers, and therefore it must not be concluded with apparent falsehood, that only the Viper bringeth her young ones perfect into the world.  
The like fable unto this, is that general conceit of the copulation together, betwixt the Viper and the Lamprey; for it is reported that when the Lamprey burneth in lust for copulation, she forsaketh the waters, and cometh to the Land, seeking out the lodging of the male Viper, and so joineth herself unto him for copulation. He again on the other side, is so tickled with desire hereof, that forsaking his own dwelling and his own kind, doth likewise betake himself unto the Waters and Rivers sides, where in an amorous manner, he hisseth for the Lamprey, like as when a young man goeth to meet and call his Love; so that these two creatures, living in contrary elements the earth and the water, yet meet together for the fulfilling of their lusts in one bed of fornication. Upon which Saint Basill writeth in this manner: Vipera infestissimum animal eorum quae serpunt cum muraena congreditur, etc. that is to say, the Viper a most pernicious enemy to all living creeping things, yet admitteth copulation with the Lamprey, for he forsaketh the Land, and goeth to the waterside, and there with his hissing voice, giveth notice to the other of his presence, which she hearing, instantly forsaketh the deep waters, and coming to the Land, suffereth herself to be embraced by that venomous beast. Also Nicander writeth thus thereof in his verses.  
Fama est, si modo vera, quod haec sua pascua linquat,  
Atque eat in siccum cogente libidine littus,  
Et cum Vipereo coiens serpente gravetur,  
Which may be englished thus;  
Fame saith (if it be true) that she her ●eed forsakes,  
I mean the shore, and goes upon dry land,  
Where for her lust the Viper-male she takes,  
In fleshly coiture to be her husband.  
But this opinion is vain and fantastical, as Pliny and divers others have very learnedly proved, for the Lamprey cannot live on the Land, nor the Viper in wet places, besides the waters: and therefore, besides the impossibility in nature, it is not reasonable that these will hazard their own lives, by forsaking their own elements for the satisfaction of their lusts, there being plenty of either kinds to work upon, that is to say, both of female Vipers in the Land, to couple with the male, and male Lampreys in the water, to couple with the female.  
Although I have elsewhere confuted this error, yet I must here again remember that which is said already. The occasion of this fable is this; the male Lamprey is exceeding like a Viper, for they want feet, and have long bodies, which some one by chance seeing in copulation with his female, did rashly judge it to be a Serpent because of his likeness, as aforesaid; and therefore they devised a name for it, call it Myrus, which some have made a kind of Viper, and others a Snake: but Andreas hath notably proved against Archelaus, that this Myrus neither is nor can be any other than the male Lamprey: and so I will conclude, that neither Vipers engender with Lampreys, nor yet the female Vipers kill the male in copulation, or that the young ones come into the world by the destruction of their dams.  
In the next place we are to consider, the antipathy and contrariety that it observeth with other creatures, and the amity also betwixt it and others. First of all therefore it is certain and well 
Aelianus.  known, what great enmity is betwixt mankind and Vipers, for the one always hateth and feareth the other: wherefore, if a man take a Viper by the neck, and spit in his mouth, if the spittle slide down into his belly, it dieth thereof, and rotteth as it were in a consumption. Viper's also are enemies to Oxen, as Virgil writeth, Pestis acerba bonum pecorique aspergere virus: that is, a sharp plague of Oxen, casting his poison upon all other cattle. They are also enemies to Hens and Geese, as Columella writeth, wherefore in ancient time they were wont to make sure walls for the custody of their pullen against Vipers. They are likewise enemies to the Dormouse, and they hunt very greedily after their young ones, whereof Epiphanius in a discourse against Origen writeth thus; When the Viper cometh to the nest of a Dormouse, and findeth there her young ones, she putteth out all their eyes, and afterwards feedeth them very fat, yet killeth every day one, as occasion of hunger serveth; but if in the mean time a man, or any other creature do chance to eat of those Dormice, 
Strabo.  whose eyes are so put out by the Viper, they are poisoned thereby. And this is a wonderful work in nature, that neither the little Dormice receive harm by the poison, but grow fat thereby, nor yet the Viper be poisoned herself while she eateth them, and yet a man or beast which is a stranger unto it, dieth thereof.  
All kind of Mice are as much afraid of Vipers, as they be of Cats, and therefore whensoever they hear the hissing of a Viper, instantly they look to themselves and their young ones. There is a kind of harmless Serpents called Parea, whereof I have spoken before in his proper place, which is an enemy unto Vipers, and that same which is harmless unto men, killeth them. Albertus also telleth a story of a Viper that climbed up into a tree, to the nest of a Magpie, where-upon the old one was sitting, this poor Pie did fight with the Viper, until the Viper took her fast by the thigh, so as she could fight no more, yet she ceased not to chatter and cry out to her fellows to come and help her, whereupon the male Pie came, and seeing his female so gripped by the Viper, he ceased not to peck upon his head until the brains came out, and so the Viper fell down dead. This story is also alleged by Cardan.  
The Scorpions and the Vipers are enemies one to another, for at Milan a Viper and a Scorpion (for the trial of this matter) were both included in a vial, where they continued fight a little while, but at last they both died by one another's poison. The Tortoise of the earth is also an enemy to the Viper, and the Viper to it, wherefore if it can get Origan, or wild-Savory, or Rue, it eateth thereof, and then is nothing afraid to fight with the Viper, but if the Tortoise can find 
Aelianus.  none of these, than they die incontinently by the poison of the Viper, and of this there hath been trial, as both Aristotle and other Authors affirm.  
And as there is this contratiety betwixt Vipers and other living creatures, so there is betwixt them and Plants of the earth, and this blessing God in nature hath bestowed upon many beasts, that when they feel themselves to be hurt by one herb, they know another to cure them; as for example, Garlic is poison to the Viper, and therefore having tasted thereof she dieth, except she eat some Rue. A Viper being struck with a Reed once, it amazeth her, and maketh her senseless, but being stook the second time, she recovereth and runneth away: and the like is reported of the Beech-tree, saving that it stayeth the viper, and she is not able to go from it. But most marvelous is the antipathy betwixt the Viper and the Yew-tree, for it is reported by Mercurial, that if you lay fire on the one side, and a piece of Yew on the other side, and then place a viper in the middle betwixt them both, she will rather choose to run thorough the fire, then to go over the branches of Yew.  
The Viper is also afraid of Mustardseed, for it being laid in her path, she flieth from it, and if she taste of it, she dieth. There is an herb called Arum, if the hands or body of a man be anointed 
Galen.  with the juice of the root thereof, the viper will never bite him; the like is reported of the juice of Dragons, expressed out of the leaves, fruit or root. It is also said, that if a viper do behold a good Smaradge, her eyes will melt and fall out of her head. But above all other plants in the world, the Viper is most delighted with Vetches, and the Savyne tree, for in Italy (as Cardan writeth) 
Dioscorid. Rasis,  there was once seen a great number of Vipers about a Savyne Tree, and many of them did climb up and down upon that Tree.  
There is no love between this Serpent and other creatures, save only to his own kind, and therefore there are two things memorable in the nature of this savage Serpent, the one is the love of the male to the female, and the other of the female to her young ones. It is reported by Saint Ambrose and Saint Basill, that when the male misseth the female, he seeketh her out very diligently, and with a pleasing and flattering noise, calleth for her, and when he perceiveth she approacheth, he casteth up all his venom, as it were in reverence of matrimonial dignity. The female on the other side, maketh much of her young ones, licking and adorning their skins, fight for them unto death, both against men and beasts. For this occasion and some medicinal uses, the Arabians counted Vipers holy Serpents, for by reason (as we have said already) that the Vipers do haunt the Balsom-trees, whereof there be plenty in that country, they hold them for holy keepers of that precious fruit; wherefore they never kill them, but at the time of year when the Balsam is ripe, they come unto the trees bearing in their hands two wooden rules, which they smite one against another, by the noise whereof the Vipers are terrified and driven away, and so the Trees are freed for the Inhabitants to take the fruit thereof at their pleasure.  
Now forasmuch as we read that Porus King of India sent many great Vipers for a gift unto Augustus, it is profitable to express the means whereby Vipers are safely taken without doing any harm. Wherefore Aristotle writeth, that they are very much desirous of Wine, and for that cause the Countrypeople set little vessels of wine in the hedges and haunts of Vipers, whereunto the Vipers coming, easily drink themselves tame, and so the Hunters come and kill them, or else so take them, as they are without danger of harm. Pliny reporteth, that in ancient time, the Marsians in Lybia did hunt Vipers, and never received harm of them, for by a secret and innate virtue, all Vipers and serpents are afraid of their bodies, as we have already showed in other places. Yet Galen in his discourse to Piso, writeth that the Marsians in his time had no such virtue in them, as he had often tried, save only that they used a deceit or sleight to beguile the people, which was in this manner following.  
Long after the usual time of hunting Vipers, they use to go abroad to take them, when there is no courage nor scant any venom left in them, for the Vipers are then easily taken if they can be found: and them so taken, they accustom to their own bodies, by given them such meats as doth evacuate all their poison, or at the leastwise doth so stop up their teeth, as it maketh the harm very small; and so the simple people being ignorant of this fraud, and seeing them apparently carrying Vipers about them, did ignorantly attribute a virtue to their natures, which in truth did not belong unto them. In like manner there were (as hath already in another place been said) certain jugglers in Italy, which did boast themselves to be of the lineage of Saint Paul, who did so deceitfully carry themselves, that in the presence and sight of many people, they suffered Vipers to bite them without any manner of harm.  
Others again when they had taken a Viper, did drown her head in man's spittle, by virtue whereof the Viper began to grow tame and meek. Besides this, they made a certain ointment which they set forth to sale, affirming it to have a virtue against the biting of Vipers, and all other Serpents, which ointment was made in this manner. Out of the oil of the seed of Wild-radish, of the roots of Dragons, the juice of Daffadil, the brain of a Hare, leaves of Sage, Sprigs of Bay, and a few such other things, whereby they deceived the people, and got much money: and therefore to conclude, I cannot find any more excellent way for the taking and destroying of Vipers then that which is already expressed in the general discourse of Serpents.  
We do read that in Egypt they eat Vipers and divers other Serpents, with no more difficulty than they would do Eels, so do many people both in the Eastern and western parts of the New-found-lands. And the very selfsame thing is reported of the Inhabitants of the Mountain Athos, the which meat they prepare and dress on this manner. First they cut off their heads and also their tails, than they bowel them and salt them, after which they seethe them or bake them, as a man would seethe or bake Eels, but sometimes they hang them up and dry them, and then when they take them down again, they eat them with Oil, Salt, Anyseedes, Leeks and water, with some such other observations. Whose diet of eating Vipers I do much pity, if the want of other food constrain them thereunto; but if it arise from the insatiable and greedy intemperancy of their own appetites. I judge them eager of dainties, which adventure for it at such a market of poison.  
Now it followeth that we proceed to the handling of that part of the Viper's story, which concerneth the venom or poison that is in it, which must begin at the consideration of temperament of this Serpent. It is some question among the learned, whether a Viper be hot or cold; and for answer hereof it is said, that it is of cold constitution, because it lieth hid, and almost dead in the Wintertime, wherein a man may carry them in his hands without all hurt or danger: and unto this opinion for this self same reason, agreeth Galen. Mercurial maketh a treble diversity of constitution among Serpents, whereof the first sort are those that with their wound do infuse a mortal poison that killeth instantly, and without delay: a second sort are those that kill, but more leisurely, without any such speed: and the third are those whose poison is more slow in operation then is the second, among which he assigneth the Viper. But although by this slowness of operation he would enforce the coldness of the poison, yet it is always to be considered, that the difference of Vipers, and of their venom, ariseth from the place and region in which they are bred, and also from the time of the year wherein they by't and wound, so that except they fortune to hurt any one during the time of the Canicular days, (in which season their poison is hottest, and themselves most full of spirit) the same is but weak, and full of deadness. And again it is to be considered, whether the Viper harm in her mood and fury, for anger doth thrust it forth more fully, and causeth the same to work more deadly. Likewise the Region wherein they live, begetteth a more lively working spirit in the Serpent, and therefore before all other, the Vipers of Numidia are preferred, because of the heat of that Country. Also their meat causeth in them a difference of poison, for those that live in the woods and eat Toads, are not so vigorous or venomous, but those that live in the mountains, and eat the roots of certain herbs, are more poysonful and deadly. And therefore Cardan relateth a story, which he saith was cold him by a Phaenician, that a Mountain-Viper chased a man so hardly, that he was forced to take a tree, unto the which when the Viper was come, and could not climb up to utter her malice upon the man, she emptied the same upon the Tree, and by and by after, the man in the tree died, by the savour and secret operation of the same.  
But of the Arabian Vipers which haunt the Balsom-trees, I have read, that if at any time they by't, they only make a wound like the pricks of iron, void of poison, because while they suck in the juice of that tree, the acerbity and strength of the venom is abated. About the Mountain Helicon 
Pausanias.  in Greece, the poison also of Vipers is infirm and not strong, so that the cure thereof is also ready and easy. But yet for the nature of Viper's poison, I can say no more than Wolphius hath said, that it is of itself and in itself considered, hot: and his reason is, because he saw a combat in a glass betwixt a Viper and a Scorpion, and they both perished one by the others poison. Now he saith that it is granted, the Scorpion to be of a cold nature, and his poison to be cold; therefore by reason of the antipathy whereby one died by the malice of another, it must needs follow that the Viper is hot, and her poison likewise of the same nature. For a Serpent of a cold nature, killeth not another of the same nature, nor a hot Serpent, one of his own kind, but rather it falleth out clean contrary, that the hot kill those that are cold, and the cold Serpents the hotter.  
All the Vipers that live near the waters, are of more mild and meek poison than others. If there be any such, but I rather believe there be none, but that the same Author which wrote of the Vipers of the water, did intend Serpents of the water. But coneerning the poison of Vipers, there is nothing reported more strange than that of Vincentius Belluacensis, who writeth, that if a man chance to 
Pliny. Nicander.  tread upon the reins of a Viper unawares, it paineth him more than any venom, for it spreadeth itself over all the body incurably. Also it is written, that if a woman with child chance to pass over a Viper, it causeth her to suffer abortment; and the Mushrooms or Toad stools which grow near the dens and lodgings of Vipers, are also found to be venomous.  
The Scythians also do draw an incurable and unresistable poison out of Vipers, wherewithal they anoint the sharp ends of their darts and arrows when they go to war, to the end that if it chance to light upon their adversary, he may never any more do them harm. They make this poison in this manner. They observed the littering places and time of the Vipers, and then with strength and Art, did take the old and young ones together, which they presently killed, and afterward suffered them to lie and rot, or soak in some moist thing for a season: then they took them and put them into an earthen pot filled with the blood of some one man; this pot of man's blood and Vipers they stopped very close, so as nothing might issue out at the mouth, and then buried or covered it all over in a dunghill, where it rotten and consumed a few days, after which they uncovered it again, and opening it, found at the top a kind of watery substance swimming, that they take off, and mix it with the rotten matter of the Viper, and hereof make this deadly poison.  
We have showed already, that there is outwardly a difference betwixt the biting wound of the Male and the Female Viper, for after the male hath bitten, there appeareth but two holes, but after the Female hath bitten, there appeareth four; and this is also a great deal more deadly than is the biting of the male, according to the verses of Nicander where he saith.  
Porro ex Vipereo quod noris germine pejor  
Foemina: quae veluti majori accenditurira,  
Sic vehemente magis fert noxia vulnera morsu,  
Et plus gliscenti se cauda & corpore volvit,  
Vnde citatior haec ictos mors occupat artus.  
Which may be englished thus;  
But of the Viper's brood the female is the worst,  
Which as it were, with greater wrath doth burn:  
And therefore when she bites, makes bodies more accursed  
Inflickting hurtful wounds, to vehemency turned.  
Rolling her bulk and tail more oft about,  
Whereby a speedier death doth life rid out.  
But Avicen is directly contrary to this opinion, and saith, that as the bitings of male Dragons are more exitial and harmful then are the females, so is it betwixt the biting of the male and female Viper▪ This contrariety is thus reconciled by Mercurial, namely, that it is true, that the wounds which the female maketh by her biting, being well considered, is more deadly than the wounds which the male giveth: yet for the proportion of the poison which the male venteth into the wound he maketh, it is more deadly than is the females: so that with respect of quantity: they both say true which affirm either the one or the other. But which soever is the greatest, it skilleth not much, for both are deadly enough, as may appear by the common symptoms and signs which follow, and also death.  
Mathiolus reporteth a history of a Countryman, who as he was mowing of grass, chanced to cut a Viper clean asunder about the middle, or somewhat nearer the head, which being done, he stood still, and looked upon the dying dissevered parts a little while, at last, either presuming that it had no power left to hurt, or thinking it was dead, he took that part in his hand where-upon the head was: the angry Viper feeling his adversaries warm hand, turned the head about, and bit his finger with all the rage, force, and venom that it had left, so that the blood issued out. The man thus bitten for his boldness, did hastily cast it away, and began to suck the wound, putting his hand to his mouth, which when he had done but a little while, he suddenly fell down dead.  
The like story unto this, is related by Amatus Lusitanus of another, which more boldly then wisely, did adventure to take a live Viper into his hand upon a wager of money, but as the other, so this paid for his rashness, for the angry Viper did bite him as did the former, and he sucked his wound as did the Countryman, and in like manner fell down dead.  
By both which examples, we may well see the danger of the Viper's poison, so that if once it come into the stomach, and touch the open passage where the vital parts go in and out, it never stayeth long but death followeth. Wherefore Aetius saith well, that sometimes it killeth within the space of seven hours, and sometimes again within the space of three days, and that respite of time seemeth to be the longest, if remedy be not had with more effectual speed.  
The signs or effects of the Vipers biting, are briefly these, first there issueth forth a rotten matter, sometimes blou dy, and sometimes like liquid or molten fatness, sometimes again with no colour at all, but all the flesh about the sore swelleth, sometimes having a red, and sometime a pale hue or colour upon it, issuing also forth a corrupted mattery matter. Also it causeth divers little blisters to arise upon the flesh as though the body were all scorched over with fire, and speedily after this, followeth putrefaction and death.  
The pain that cometh by this Serpents wounding, is so universal, that all the body seemeth to be set on fire, many pitiful noises are forced out of the party's throat by sense of that pain, turning and crackling of the neck, also twinkling and wrying of the eyes, with darkness and heaviness of the head, imbecility of the loins, sometimes thirsting intolerably, crying out upon his dry throat, and again sometimes freezing at the finger's ends, at least so as he feeleth such a pain. Moreover, the body sweeting a sweat more cold than snow itself, and many times vomiting forth the bilious tumours of his own belly. But the colour going and coming is often changed, now like pale lead, then like black, and anon as green as the rust of brass, the gums flow with blood, and the Liver itself falleth to be inflamed, sleepiness and trembling possesseth the body and several parts, and difficulty of making urine, with Fevers, neezing and shortness of breath.  
These are related by Aetius, Aegineta, Grevinus and others, which work not always in every body generally, but some in one, and some in another, as the humours and temperament of nature doth lead, and guide their operation. But I marvel from whence Plato in his Symposium had that opinion, that a man bitten and poisoned by a Viper, will tell it to none, but only to those that have formerly tasted of that misery: for although among other effects of this poison, it is said that madness, or a distracted mind also followeth, yet I think in nature there can be no reason given of Plato's opinion, except he mean that the patient will never manifest his grief at all. And this howsoever also is confuted by this one story of Grevinus. There was (as he writeth) a certain Apothecary which did keep Vipers, and it happened one day as he was meddling about them, that one of them caught him by his finger, and did bite him a little, so as the prints of his teeth appeared as the points of needles. The Apothecary only looked on it, and being busied, either forgot, or (as he said afterward) felt no pain for an hours space: but after the hour, first his finger smarted and began to burn, and afterward his arm and whole body fell to be suddenly distempered therewith, so as necessity constraining him, and opportunity offering itself, he sent for a Physician at hand, and by his good advice. (thorough God's mercy) was recovered, but with great difficulty; for he suffered many of the former passions and symptoms before he was cured.  
Therefore by this story, either Plato was in a wrong opinion, or else Grevinus telleth a fable, which I cannot grant, because he wrote of his own experience, known then to many in the world, who would quickly have contradicted it: or else if he had consented to the opinion of Plato, no doubt but in the relation of that matter, he would have expressed also that circumstance.  
Thus than we have, as briefly and plainly as we can, delivered the pains and torments which are caused by the poison of Vipers; now therefore it followeth, that we also briefly declare the virtue of such Medicines, as we find to be applied by diligent and careful observations of many learned Physicians, against the venom of Vipers. First of all they write, that the general rule must be observed in the curing of the poison of Vipers, which is already declared against other Serpents: namely, that the force of their poison be kept from spreading, and that may be done either by the present extraction of the poison, or else by binding the wounded member hard, or else by cutting it off, if it be in finger, hand or foot.  
Galen reporteth, that when he was in Alexandria, there came to the City a Countryman which had his finger bitten by a Viper, but before he came, he had bound his finger close to the palm of his hand, and then he showed the same to a Physician, who immediately cut off his finger, and so he was cured. And besides he telleth of another countryman, who reaping of Corn, by chance with his sickle did hurt a Viper, who returned and did raze all his finger with her poisonful teeth. The man presently conceiving his own peril, cut off his own finger with the same sickle, before the poison was spread too far, and so was cured without any other Medicine.  
Sometime it happeneth that the bite is in such a part that it cannot be cut off, and then they apply a Hen cut in sunder alive, and laid to as hot as can be, also one must first wash and anoint his mouth with oil, and so suck out the poison. Likewise the place must be scarified, and party fed and dieted with old Butter, and bathed in milk or Seawater, and be kept waking, and made to walk up and down.  
It were too long, and also needless, to express all the medicines which by natural means are prepared against the poison of Vipers, whereof seeing no reasonable man will expect that at my hands; I will only touch two or three cures by way of history, and for others, refer my Reader to Physicians, or to the Latin discourse of Caronus. In Norcheria, the country of that great and famous Gentilis who translated Avicen, there is a fountain, into which if any man be put that is stung 
In Vipera.  or bitten by a Serpent, he is thereof immediately cured; which Amatus Lusitanus approveth to be very natural, because the continual cold water killeth the hot poison. The same Author writeth, that when a little maid of the age of thirteen years, was bitten in the heel by a Viper, the leg being first of all bound at the knee very hard, then because the maid fell distract, first he caused a Surgeon to make two or three deeper holes than the Viper had made, that so the poison might be the more easily extracted, than he scarified the place, and drawed it with cupping-glasses, whereby was exhausted all the black blood, and then also the whole leg over, was scarified, and blood drawn out of it, as long as it would run of it own accord. Then was a plaster made of Garlic, and the sharpest Onions roasted, which being mixed with treacle, was laid to the bitten place. Also the maid drank three days of Treacle in wine, and four hours after a little broth made with Garlic.  
The second day after the abatement of the pain, he gave her the juice of Yew-leaves fasting, which he commendeth as the most notable Antidote in this kind, and so made a second plaster, which lay on three days more, and in the mean time she drank fasting every day that juice of Yew-leaves, whereby her trembling and distracted estate was abated, but from the wounded place still flowed matter, and it looked black. Then the four next days, the said matter was drawn out by a linen cloth, wherein was Goat's dung, powder of Laurel, and Euphorbium in Wine, all mixed together, and afterward he made this ointment, which did perfectly cure her, Rec: of long Aristolochii two ounces, of Briony and Daffadil one ounce, of Galbanum and Myrrh, of each one ounce, with a convenient quantity of oil of Bayss and Wax. This applied to the bitten place in a linen cloth, and tentures twice a day, did perfectly recover her health within a month.  
Ambrose Paraeus cured himself, with binding his finger hard that was bitten, and applying to it Triacle dissolved in Aqua vitae, and drunk up in lint or bombast: and he adviseth in stead of old treacle, to take Mithridate. Gesner saith, that he saw a maid cured of the eating of Viper's flesh, by being constrained to drink Wine abundantly. Theophrastus and Asclepiades do write, that many are cured by the sound of good Music, as the like is already showed, in the cure of the poison of the Phalangium: and no marvel, for Ismenias the Theban affirmeth, that he knew many in Boeotia, that were cured of the Sciatica, by hearing of the musical sound of a good pipe.  

Of the Medicines which may be made of the Viper.  
THe eating of Vipers is an admirable remedy against the Leprosy. And being prepared after that sort as was mentioned immediately before in the former Section, they are ministered to the sick person sitting in the sun, yet his head must be well covered or shadowed. Neither indeed to eat Vipers once alone, or twice is sufficient, but it must be done often, sith it is without danger, and moreover bringeth great commodity. And let the Vipers be new, and taken out of moist places, for those which are bred near the Sea, are very thirsty and dry. The broth also of sod Vipers, is for such persons good supping meat.  
The flesh of Vipers is in temperature apparently hot and dry, and purgeth the whole body by sweat; here-upon many sore tormented with Leprosy, by eating and drinking them have been cured.  
Averro saith, the flesh of Tyrus cleanseth Leprosy, because it driveth the matter thereof to the skin, and therefore they that drink it, fall first into the passion of Tyria, that is, the pilling of the skin, and after are cured of it.  
Choose the Vipers of the Mountain, especially being white, and cut off their heads and tails at once very speedily, and then if the issue of blood be plentiful, and they continue alive, and wallow to and fro a long time, these are good. After their beheading, let them be made clean and sod, and let the diseased party eat of them, and of their broth. 
Funamellus.   
And by the drinking of wine wherein a Viper dieth or liveth, certain have been cured accidentally, or by an intent to kill them.  
The Leper must first drink the broth of Vipers decocted, in manner as aforesaid, then let him eat the flesh, no otherwise then as mutton or fowls, which daily men dine with, but fasting and in the 
Avicen. Amatus.  morning this flesh must be eaten, half a Viper at once, and sometime a whole Viper, according to the strength of the party diseased. After the eating whereof, he must not eat or drink in the space of six hours: but if he do sweat, it is most expedient that in his sweat he look to himself very carefully. And the skin is wont to flay off from the Leper, as it usually befalleth Serpents.  
A man may easily see the flesh of Vipers to be hot and dry, when they are dressed as Eels. And that they purge the whole body thorough the skin, thou mayest learn even by those things, 
Galen.  which myself being a young man, had experience of in our Country of Asia, which thing severally and in order I shall relate.  
A certain man infected with the disease which men call Elephas, that is, Leprosy, for a time conversed still with his companions, till by his company and conversation, some of them were infected with the contagion of the disease, and he now became loathsome to smell, and filthy to sight. Building therefore a cottage for him near the Village, on the top of a bank, hard by a Fountain, there they place this man, and daily bring to him so much meat as was sufficient to sustain life. But at the rising of the Dog-star, when by good hap, Reapers reaped not far from that place, very fragrant Wine was brought for them in an earthen vessel: he that brought it, set it down near the Reapers, and departed; but when the time was come that they should drink it, a young man taking up the vessel, that according to their manner having filled a boul, he might mingle the Wine with a competent measure of water, he poured the Wine into the bowl, and together with the Wine fell out a dead Viper.  
Wherefore the Reapers amazed thereat, and fearing lest if they drank it, they should receive some harm thereby, chose rather indeed to quench their thirst by drinking water: but when they departed thence, of humanity and in piety, gave the Wine to this Leper, supposing it to be better for him to die, then to live in that misery. Yet he when he had drunk it, in a wonderful manner was restored to his health: for all the scurf of his skin ●ell off as the shales of tender shelled creatures, and that which remained, appeared very tender, as the skin of Crabs or Locusts, when their outward shell is taken away.  
Another example by a chance not much unlike, happened in Mysia, a Country of Asia, not far from our City. A certain Leper went to wash himself in Spring-water, hoping thereby to receive some benefit. He had a maid-servant, a very fair young woman, importuned by divers suitors: to her the sick man committed both certain other things pertaining to the house, and also the store-house. When they therefore were gone into the room, to which a filthy place and full of Vipers adjoined, by chance one of them fell into a Vessel of Wine there negligently left, and was drowned. The Maid esteeming that a benefit which Fortune offered, filled that Wine to her Master, and he drank it, and thereby in like sort as he that lived in the Cottage, was cured.  
These are two examples of experiment by casual occasion. Moreover, I will add also a third, which proceeded from our imitation. When one was sick of this disease, in mind more than the common sort Philosophical, and despising death, took it exceeding grievously, and said it were better once to suffer death, then to live so miserable a life: and drinking Wine so mingled with poison, he became a Leper; and afterward we cured his Leprosy by our accustomed medicines.  
Also a fourth man took Vipers alive, but that man had only the beginning of this disease; therefore our care and industry was very speedily to restore him to health: wherefore having let him blood, and by a medicine taken away melancholy, we bade him use the Vipers he had taken, being prepared in a pot after the manner of Eels. And he was thus cured, the infection evaporating through the skin.  
Lastly also, a certain other man very rich, not our Countryman, but of the middle of Thracia, admonished by a dream, came to Pergamus, where God commanded him by a dream, that he should daily drink the medicine which was made of Vipers, and outwardly he should anoint his body, and not many days after, his disease became the Leprosy: And again also, this infirmity was afterward cured by the medicines which God commanded.  
Matthew Grady fed Chickens and Capons with the broth and flesh of Vipers mingled with bread, 
Galen.  till they cast their feathers, purposing by them to cure the Leprosy.  
A certain Noble-woman in this City, infected with this malady (●he Leprosy) after divers infortunate 
Hellideus.  attempts of many, came to my hands, in whose cure, when generous medicines availed nothing, at last, with consent of her husband, I purposed to try her with Viper's flesh: whereupon a female Viper being cleansed and prepared after that sort as Galen prescribeth in his Book De Theriaca, mingling the flesh of the Viper with Galangal, Saffron, etc. I sod her very well: then I took a Chicken, which I commanded well to be sod in the juice and broth of the Viper. And lest she should take any harm thereby, I first ministered unto her Mithridate, than the Chicken with the broth, by eating whereof she said she felt herself better: Which when I saw, I took another male Viper, whom I sod alone without adding any other thing, and the broth thereof I ministered to her three days, whereupon she began to sweat extremely, the sweat I restrained by syrup of Violets and pure water. After six days, scales fell from her, and she was healed. Moreover, she soon after conceived a man-child, having been barren before the space of forty years.  
Antonius Musa a Physician, when he met with an incurable Ulcer, he gave his patient's Vipers to 
Pliny.  eat, and cured them with marvelous celerity. When the servants of Craterus the Physician fell into a strange and unusual disease, that his flesh fell from his bones, and that he had proved many medicines which profited him nothing, he was healed by eating a Viper dressed as a fish.  
Viper's flesh if it be sod and eaten, cleareth the eyes, helpeth the defects of the sinews, and represseth 
Porphyrius.  swellings.  
They say they that eat Vipers become lousy, which is not so, though Galen affirm it. Some add 
Dioscorides.  them to live long who eat that meat, to wit, Vipers. Isogonus affirmeth the Cirni, a kind of Indians, to live an hundred and forty years. Also he thinketh the Ethiopians, and Seres, and the Inhabitants of Mount Athos to be long lived, because they eat Viper's flesh.  
The Scythians cleave the head of the Viper betwixt the ears, to take out a stone, which they say 
Pliny.  she devoureth when she is affrighted.  
The heads of Vipers burnt in a pot to ashes, and after beaten together with the grossest decoction of bitter Lupins, & spread as an ointment on the temples of the head stayeth the continual rheum of the eyes. Their ashes lightly beaten alone, and applied as a dry medicine for the eyes, greatly amendeth a dim sight.  
The head of a Viper kept dry and burned, and after being dipped in Vinegar and applied, cureth wild fire. 
Aetius.   
The gall of the Viper doth wonderfully cleanse the eye, and offendeth not by poison. It is manifest against the stinging of all Serpents though incurable, that the bowels of the very Serpents 
Albertus.  do help and avail; and yet they who at any time have drunk the liver of a sod Viper, are never stung of Serpents.  
The fat of a Viper is effectual against the dimness and suffusions of the eyes, mixed with Rosin, Honey-attick, and a like quantity of old Oil. 
Pliny.   
For the Gout they say it availeth much to anoint the feet with the fat of Vipers. Viper's fat healeth them that are burned.  
The slow of the Viper cureth the Ring-worm. The skin of the Viper beaten to powder, and laid 
Galen.  upon the places where the hair is fallen, it doth wonderfully restore hair again.  
Some extend and dry whole Vipers, and after beat them to powder, and minister them in drink 
Aetius.  against the Gout. Others about the rising of the Dog-star, cut off the head and tail of Vipers, and burn the middle, than they give those ashes to be drunk 21. days, so much at a time as may be taken up with three fingers, and so cure the swelling in the neck. Joints pained with the 
Avicenna.  Gout, are profitably anointed with Oil wherein a Viper hath been sodden, for this cureth perfectly.  
The making of the Oil of Vipers, is described in these words; Take three or four Vipers, cut off 
Leonell. Faventin.  their extreme parts, the head and the tail, in length four fingers, divide the rest into four gobbets, and put them in a pot open above and below, which pot must be put into another greater pot; then the mouth of them must be well shut with clay, that they breathe not forth; then put them into a Cauldron full of seething water, and there let them continue boiling two hours in those pots: then will distil a liquor from the Vipers, which were in the pot open above and below, with that Oily liquor anoint the members of the party molested with the Palsy, for by a secret property it cureth the grief of that disease.   

Of treacle and Trochuks of Vipers.  
Theriace or treacle, not only because it cureth the venomous biting of Serpents, but also because the Serpents themselves are usually mingled in the making thereof, fitly is so named of both significations. 
Galen.  Here also we will insert something concerning Trochuks of Vipers, which are mingled in the making of treacle.  
treacle is very ancient, and hath always very carefully, and not without ambition, been refined by the Physicians, till Andromochus Nero his Physician, added the flesh of Vipers, as the full accomplishment of this drug. The flesh of Vipers alone is mingled in treacle, and not the flesh of other Serpents, because all the rest have something malignant more than Vipers. Viper's are thought to have less poison in them then other Serpents.  
Vipers for treacle must not be taken at any time, but chiefly in the beginning of the Spring, when having left their dens, they come forth into the Snn-shine, and as yet have not poison much offensive.  
Take female Vipers, for we must take heed how we take male Vipers for the confection of Antidotes. For Trochuks all Vipers are not convenient, but those which be yellow, and of the yellow, 
Avicen.  the females only.  
Viper's great with young you must refuse, for being pregnant, they are more exasperated than themselves at other times. 
Galen.   
Of Vipers be made Trochisces, which of the Grecians are called Theriaci, four fingers being cut off at either end, and the inwards taken out, and the pale matter cleaving to the backbone: the 
Aetius.  rest of the body must be boiled in a dish in water, with the herb Dill, the backbone must be taken out, and fine flower must be added. Thus these Trochuks being made, they must be dried in the shade, apart from the Sunbeams, and being so prepared, they be of very great use for many medicines.  
The use of treacle is profitable for many things, for not only by his own nature it availeth against the biting of venomous creatures and poisons, but also it is found by experience, to help many other great infirmities. For it easeth the Gout and pain in the joints, it drieth fluxes, it very much profiteth men molested with the Dropsy, leprous and melancholic persons, those that have Quartane Agues, or the Jaundice, those that have a weak voice, or that spit blood: those that are troubled with aching reins, with Dysentery, with the stone, with short breath, with passion of the liver or milt, with choler, with heart-ach, with the Falling-sickness. It driveth all kind of Worms out of the bowels It is the most sovereign remedy of the Plague.  
Even to them that are in health the often use of it is wholesome, for it promiseth long life, and firm health, it consumeth excrements, it strengtheneth natural actions, it quickeneth the wit, and sharpeneth all the senses; it preserveth the body from poison and other offences, and maketh it scarce subject to danger by such casualties; it begetteth good blood, it corrupteth the the air, and waters; neither alone doth it deliver from instant diseases, but also preserveth from those that be imminent.    

Of EARTHWORMS.  
ALthough there be many and sundry sorts of Worms which do contain in them some poisonous 
Doctor bonham's discourse of Worms.  quality, yet for all that, at this time my purpose is to discourse especially of Earthworms, whereof some are bred only in the earth, and others among plants, and in the bodies of living creatures. Worms of the earth are termed by Plautus and Columella Lumbrici, peradventure as being derived a Lubricitate. They are called also Terrae Intestina of the Latins, as well because they take their first beginning and breeding in the very bowels and inward parts of the Earth, as because being pressed and squeezed betwixt the fingers or otherwise, they do void forth excrements after the fashion of living beasts that have entrails in them. The Greeks call them Ges entera; Hesychius calleth them Embullous; Brunfelsius Otho in his Physic Lexicon writeth, that they are usually called in the Cilician tongue Gaphagas, fetching the derivation of the word parà To gaian phágein, for they feed upon earth. Of the Englishmen they are called Meds', and Earthworms; of the French, Verse de Terra; of the Germans, Eert wurm, and Erdwurmem, Melet, Ode Regenwurm; of the Belgians, Pier-wuorm, or Rengenwuorm; of the Italians, Lumbrichi; of the Spaniards, Lumbrizes; of the Polonians, Glisti; of the Hungarians, Galisza; of the Arabians they are called Charatin. Manardus in his second Book and 40. Epistle writeth, that in times past they were called Onisculi, and Nisculi.  
There are found especially two sorts of Earthworms, which are either greater or lesser. The greater Earthworms are somewhat long, almost like in proportion and shape to those round Worms which do breed in men's bodies. They are half a foot long at least, and being stretched out in length they are found to be a foot long, they are of a whitish colour, and sometimes though seldom of a bloody hue: and for the most part they are all adorned with a chain about their necks, or rather they seem to wear a certain collar, wherein there is a little blood contained, and they lack eyes and eyesight, as all forts of Worms do.  
They breed of the slime of the earth, taking their first being from putrefaction, and of the fat moisture of the same earth they are again fed and nourished, and into earth at last are resolved. When there falleth any shower of rain, than this kind of Worm creepeth suddenly out of the earth, where-upon old Euclio in Plautus being very careful of his pot of Gold, speaketh aptly to his Drudge Strobilus in these words;  
Foras, foras Lumbrice, qui sub terra erepsisti modo,  
Qui modo nusquam camparebas, nunc autem cum compares, peris. 
In Aulularia.   
Which may be Englished thus;  
Away, away thou Worm, late from the earth crept out,  
Safe thou wast unseen, but seen, life fails I doubt.  
Here Euclio very properly termeth his Bondman Strobilus, a Worm because not being espied of his Master before, he suddenly came sneaking out from behind an Altar where he was hid, much like a Worm, that in moist weather issueth out of the ground. Those little heaps which are cast up and lie shining and wrinkled before the mouth or edges of their holes, I take them to be their miry excrements: for I could never as yet find other excrementitious substance, drossy matter, or other feculency, but only bare earth in them, whose alimentary juice and moisture being clean exhausted, they cast out the remainder, as an unprofitable burden, nothing fit for nourishment. At the entrance of their doors, which yet steadeth them to some commodious use, for stopping and damning up their holes that the rain cannot so easily soak in, they are by these means safely defended from many anoyances and dangers, that otherwise might light upon them.  
Their delight is to couple together, especially in a rainy night, cleaving together until the morning: and in the same they are not folded round about one another like unto Serpents, but are straightly closed together side-wise, and thus do they remain sticking close the one to the other. They send forth a certain frothy slime or jelly when that they join together. They do ever keep the middle part of their body within the earth, I mean their hinder-parts; yea even in their mutual joining together; neither are they at any time so fast glued and closed, but with the least stirring and motion of the ground that can be imagined, they are straight-ways severed, withdrawing themselves speedily into their lurking holes. In rainy weather they are whiter a great deal then at other times, unless it be when they couple together, for than they appear very red. I myself about the midst of April, did once open a thick female Worm, and within the flesh I found a certain receptacle ringed round about, and filling up the whole cavity of the body, having a thin membrane or seat enclosing it, and in this aforesaid store-house the earth which she had fed on, and wherewith she was sustained, was held and contained. Her eggs were found to be in a safe place above the receptacle, next to the mouth, there were many of them on a heap together, being all of a whitish colour.  
The lesser Earthworms for perspicuities sake, we with Georgius Agricola will name Ascarides: and these are often found in great numbers in Dunghills, Mixens, and under heaps of stones. Of this sort some are red, (which we Englishmen call Dugs) and these be they that Anglers and Fishers do so much desire, for Fishes will greedily devour them, and for that end they with them do bait their hooks.  
There be some others of these lesser Earthworms that are somewhat of a blue colour, othersome again are yellow only about the tail: whereupon they have purchased the name of Yellow▪ tails. Some again are ringed about the necks, withal very fat. Some others there be that have neither chains nor rings, and these commonly be more lank and slender of body than the former, and these I judge to be the males. These Worms do specially breed in Autumn, or at the fall of the leaf, by reason then there is but little moisture in the earth, and this is Aristotle's opinion. Both kinds do live long in the water, but yet at length for want of sustenance there they die. They move from place to place with a kind of reaching and thrusting forwards, for we cannot properly say that they do either roll or tumble. Olympio in Plautus would go about to make a simple plain fellow believe that Worms did eat nothing but very earth, because he used these words to Chalinus;  
Post autem nisi nisi ruri tu ervum comederis:  
(for thus Lambine readeth)  
Aut quasi Lumbricus terram.  
In English thus;  
And afterward thou nought but Tares shalt eat,  
Or else like Worms, the earth shall be thy meat.  
But by earth here in this place, he understandeth not pure earth, and such as is without any other mixture, but rather the fat, juice, and moisture of the same. And this is the reason, that Earthworms are not to be found in all soils alike, as in barren, sandy, stony, hard, and bare grounds, but only in fat, gravelly, moist, clammy and fertile. And for this respect England hath many Worms, because both Country and soil are very moist: and this moisture whereon they feed must not be salt, sour, tart, or bitter, but sweet and toothsome: and therefore it is, that Lucretius in his second Book writeth, that Worms are bred most when it showreth, as in rainy seasons and moist weather.  
Quatenus in pullos animaleis vertier ova  
Cerminus alituum, vermesque effervere terram  
Intempestivos cum putror coepit ob imbres.  
In English thus;  
Even as in time of rain, we see  
Birds Eggs their young forth hatch,  
And Worms in heat of gendering be  
When they clouds rot do catch.  
And to this opinion of Lucretius, Nicander seemeth to lean, when he affirmeth, that these Worms are nourished altogether of the earth that is moistened with long rain, or with some 
In Theriaca.  smoking shower: for making a difference between the Serpent Scytale, and the Amphisbaena, he thus writeth;  
Steileies pachetoes, tes elminthos pelei ogroes  
He cai entera ges oia trephei ombrimos aia. Id est.  
Manubrii ligonis latitudo, longitudo verò ei quae Lumbrico,  
Aut terrae intestinis, quae imbribus irrigata terra alit.  
That is to say;  
As broad as haft of Spade, his length like little Worm,  
And fed with dreary earth, moist by clouds and rainy form.  
The greater sort of Earthworms live in the bowels of the earth, and most of all in an open free air, and where there is some repair and confluence of people. Every morning they withdraw themselves into their secret holes and corners within the ground, fencing the entrance of them with their excrements they have voided forth, in a fair and Sunshine weather: but in rainy weather they use to stop the mouths of their holes with some stalk or leaves of herbs or trees, being drawn a little inwardly into the earth. They feed upon the roots of those Plants which have any sweet juice or moisture in them; and therefore one may many times find them amongst the roots of common Meddow-grasse: and they do live for the most part by the fat moisture of the earth, yet will they also greedily devour crumbs of white Bread unleavened, as I have often seen. In the Spring time, they first appear to come forth from the bowels of the earth, and all the Winter they lie hid in the ground, but yet if it be a very sharp and pinching cold Winter, and a dry Summer follow, for lack of moisture they do almost all die.  
Besides, if you dig into the earth, or make a great motion, trampling, or hard treading upon the same pouring in any strange liquor or moisture into the same, wherewithal they are unaquainted; as for example, the juice of Wall-nut-trees, the water wherein Hemp either seeds or leaves are soaked, or been laid to rot in common lie, and the like, they will issue out of the earth speedily, and by this means Fishermen and Anglers do take them.  
In like manner, they cannot endure Salt, or aromatical things, nor by their good will come near them, for but touching any of these they will draw themselves on a heap, and so die. Worms are found to be very venomous in the Kingdom of Mogor, and the Inhabitants there do stand in so great fear of them, that they be destroyed and slain by them when they travel any journey; and therefore there they use ordinarily to carry Beesoms with them to sweep the plain ways for fear of further hurt. Georgius Agricola saith, that the little Worms called Ascarides, are not all of one colour: for some are white, some yellow (as I remembered a little before) and others again are very black: and many of these in tilling the earth are cast up by the plough, and many found in divers places all on a heap together. These be they that destroy cornfields, for by sharing or biting the roots the fruit dyeth.  
Some say, that those Worms do most mischief to corn-grounds, which in some places of Italy the people term Zaccarole, and these are thick, almost a finger long, being naturally of a very cold constitution of body; and therefore they never use to come forth of the earth, but when the weather is passing hot, for than will they come forth, even to the surface of the ground, as it is notably set down, by the famous Poet Homer:  
— à quo ceu fonte perenni, 
Ovi. amo. l. 3.   
Vatum Pieriis labra rigantur aquis.  
In English thus;  
By whom, as by an everlasting filling Spring,  
With Muse's liquor, Poets lips are bathed to sing.  
Homer very fitly compareth Harpalion when he fell down dead amongst his companions, to a silly Worm, when as seeking to escape by flight out of the battle, he was wounded to death by Meriones, shooting an arrow or steel dart into his haunch or hip, his verses be these;  
Meriones d' apiontos iei chalkere oiston,  
Kai r'ebale gloucon kata dexion autar oistos,  
Antikron kata kustin up ' osteon exeperesen:  
Ezomenos de cat' authi philon en chersin etairon,  
Thumon apopneion, host scolex epi gaia  
Keito tacheiss ecd' aima melan ree, due de gaian. Id est.  
Meriones autem in abeuntem misit aeream sagittam,  
Et vulneravit coxam ad dextram, ac sagitta  
E regione per vesicam sub os penetravit:  
Residens autem illic charorum inter manus sociorum  
Animam efflans, tanquam vermis super terram  
Jacebat extensus: sanguisque effluebat, ●ingebat autem terram.  
That is to say;  
But as he went away, behold Meriones  
With brazen dart, did his right hip-bone wound,  
Which near the bladder did the bone through pierce:  
In friends dear hands, he died upon the ground.  
So stretched upon the earth as Worm he lied,  
Black blood out flowing, the same bedyed.  
Mark well the slenderness of this comparison, whereby he would give us to understand the base estate, and faint heart of Harpalion. For in other places having to write of noble, valiant, and magnanimous persons, when they were ready to give up the ghost, he useth the words Sphadazein, Bruchein, and the like to these, secretly insinuating to us, that they fell not down dead like impotent Cowards, or timorous abjects, but that they raged like Lions, with grinding and gnashing their teeth together, that they were blasted, benumbed, or suddenly deprived of all their lives and senses, etc. But here this pusillanimous and sordidous minded man Harpalion, seemed to be disgraced by his resembling to a poor Worm, being peradventure a man of so small estimation, and vile condition, as that no greater comparison seemed to fit him. It seemeth he was a man but of a faint courage, and very weak withal, because striking and thrusting with his Spear or Javellin at the Shield or Target of Atrides, he was not able to strike it through. But although this famous Poet doth so much seem to extenuate and debase a weak Worm: yet others have left us in their writings such commendations of their singular use and necessity, for the recovery of man's health (than which no earthly thing is more precious) and have so nobilitated the worth of these poor contemptible Creatures, as I think, nature as yet hath scarce given any other simple Medicine, or experience found out by tract of time, nor knowledge of plants by long study hath revealed; nor Paracelsus by the Distillations of his Limbeck hath made known to the world, any secret endued with so many virtues and excellent properties against so many diseases: and for proof hereof, it shall not be beside the purpose to examine and describe the rarest and most probable that are recorded amongst the learned.  
Earthworms do mollify, conglutinate, appease pain, and by their terrestrial, and withal water is humidity they do contemper any affected part, orderly and measurably moderating any excess whatsoever. The powder of Worms is thus prepared: They use to take the greatest Earthworm that can be found, and to wrap them in Moss, suffering them there to remain for a certain time, thereby the better to purge and cleanse them from that clammy and filthy slimynesse, which outwardly cleaveth to their bodies. When all this is done, they press hard the hinder-part of their bodies near to the tail, squeesing out thereby their excrements, that no impurity so near as is possible may be retained in them.  
Thirdly, they use to put them into a pot, or some fit vessel with some white Wine, and a little salt, and straining them gently between the fingers, they first of all cast away that Wine, and then do they pour more Wine to them, and after the washing of the Worms, they must also take away some of the Wine, for it must not all be poured away (as some would have it) and this must so often be done and renewed until the Wine be passing clear without any filth or drossiness, for by this way their slimy jelly, and glutinous evil quality is clear lost and spent. Being thus prepared, they are to be dried by little and little in an Oven, so long till they may be brought to powder, which being beaten and searsed, it is to be kept in a Glass vessel far from the fire by itself. A dram of this powder being commixed with the juice of Marigolds, cureth the Epilepsy, with some sweet Wine, as Muscadel, Bastard, or the Metheglin of the Welshmen. It helpeth the Dropsy. With white Wine and Myrrh, the Jaundice, with new Wine, or Hydromel the Stone; Ulcers of the Reins and Bladder: It stayeth also the looseness of the belly, helpeth barrenness, and expelleth the Secondine, it assuageth the pain of the haunch or hip●; by some the Sciatica; it openeth obstructions of the Liver, driveth away Tertian Agues, and expelleth all Worms that are bred in the Guts, being given and taken with the decoction or distilled Water of Germander, Wormwood, Southern-wood, Garlic, Scordum, Centory, and such like.  
The decoction of Worms made with the juice of Knotgrass, or Comfery, Salomon's Seal, or Sarasius compound, cureth the disease termed by Physicians Diabetes, when one cannot hold his water, but that it runneth from him without stay, or as fast as he drinketh. A clyster likewise made of the decoction of Earthworms, and also taken accordingly, doth marvellously assuage and appease the pain of the Hemorrhoids. There be some that give the decoction of Earthworms to those persons that have any congealed or clotted blood in their bodies, and that with happy success. The virtue of Earthworms is exceedingly set forth, both by the Grecians and Arabians, to increase Milk in women's breasts.  
Hieronymus Mercurialis a learned Physician of Italy, adviseth Nurses to use this confection following in case they want milk, always provided that there be not a Fever joined withal. Take of the Kernels of the fruit of the Pinetree, sweet Almonds, of each alike, one ounce, seeds of Fennel, Parsley, and Rapes, of either alike one dram, of the powder of Earthworms washed in Wine, two drams; with Sugar so much as is sufficient, to be given the quantity of a dram or two in the morning, and after it drink some small Wine, or Capon-broth boiled with Rape-seeds and Leeks. Against the Toothache the same powder of Earthworms is proved singular, being decocted in Oil, and dropped a little at once into the ear, on the same side the pain is, as Pliny witnesseth, or a little of it put into the contrary ear, will perform the same effect, as Dioscorides testifieth. And thus far of Earthworms taken into the body, and of their manifold virtues, according to the evidence and testimony of Dioscorides, Galen, Aetius, Paulus, Aegineta, Myrepsus, Pliny, and daily experience which goeth beyond the precepts of all skilful Masters; for this is the Schoolmistris of all Arts, as Manilius in his second Book hath written;  
Per varios usus artem experientia fecit,  
Exemplo monstrante viam.  
In English thus;  
Experience teacheth art by use of things,  
When as example plainest way forth brings.  
Being also beaten to powder, and outwardly applied, they do close and solder up wounds, and conglutinate sinews that are cut, and consolidating them again in the space of seven days, and to perform this cure the better, Democritius adviseth to keep them in Honey. The ashes of Earthworms duly prepared, cleanseth Sordious, stinking and rotten Ulcers, consuming and wasting away their hard lips, or callous edges, if it be tempered with Tar and Simblian Honey, as Pliny affirmeth. Dioscorides saith, that the Honey of Sicilia was taken for that nf Simblia in his time. Their ashes likewise draweth our Darts or Arrows shot into the body, or any other matter that sticketh in the flesh, if they be tempered with Oil of Roses, and so applied to the place affected. The powder also cureth Kibes in the heels, and Chilblains on the hands, as Marcellus testifieth, for hurts that happen to the sinews when they are cut in pieces, Quintus Serenus hath these verses;  
Profuerit terrae Lumbricos indere tritos,  
Queis vetus & rancens sociari axungia debet.  
It is good (saith he) to apply to sinews that are dissected. The powder of Earthworms mixed and wrought up with old, rammish, and unsavoury Barrows grease, to be put into the grief. Marcellus Empiricus, Besides the powder of Earthworms and Axunger, addeth further, Grounswell, and the tender tops of the Box-tree with Olibanum: all these being made up and tempered together to make an Emplaster, he counselleth to be applied to sinews that are laid open, cut asunder, or that have received any puncture, or suffer any pain or aching whatsoever. Pliny saith, that there cannot be a better medicine found out for broken bones, than Earthworms and field Mice dried and pulverised, and so mixed together with Oil of Roses, to be laid in the form of an emplaster upon the part fractured. Yea, to assuage and appease pain; both in the joints and in the sinews of Horses, there hath not been found out a more notable Medicine, as we may well perceive by the writings both of Russius, Absyrtus, and Didymus: whereupon Cardan hath observed, that all pains whatsoever may be mitigated by their apt using. Carolus Clusius saith, that the Indians do make an excellent unguent of Earthworms against the disease called Erysipelas, being a swelling full of heat and redness with pain round about, commonly called S. Anthony's fire: And thus it is prepared:  
They first take Earthworms alive, feeding them either with the leaves of Moeza, or else with fine Meal, until by this means they grow fat; afterwards boiling them in an earthen vessel, (remembering ever to scum the same) they do strain them, boiling them yet again, to the consistence almost of an emplaster, which if it be rightly prepared is of a yellow colour. And this Medicine may well be used for any burning or scalding. My purpose is not to vouch all those authorities I might, concerning the admirable Nature and virtue of Earthworms: for so I think I might allege six hundred more, which is not meet to be inserted in this place. I will therefore now pass to their qualities and medicinal uses for irrational creatures.  
Pelagonius much commendeth Earthworms as an excellent medicine for the Bots or Worms that are in Horses, and in the bodies of Oxen and Kine, affirming that the best way is to put them alive into their Nostrils, although without question it were far better to convey them into their maws by the means of some horn. Tardinus adviseth to give the powder of Earthworms with some hot flesh, to Hawks when they cannot exonerate nature (or how Faulkeners term it, I know not.) For that (saith he) will loosen their bellies. Moles do also feed full savourly upon them, and if they fall a digging, it is strange to see with what sudden hast and speed then poor Worms will issue out of the ground. In like sort Hogs and Swine (as Varro writeth) by their turning up the mud, and rooting in the earth with their snouts, do by this means dig up the Worms, that they may eat them.  
Albertus Magnus saith, that Toads do feed upon Worms. Bellonius saith, that Lizards and Tarentinus, that the Sea-fish called Gryff, or Grample, doth greedily devour them, and finally experience itself witnesseth, that Frogs, Eels, Gudgeons, Carp, Bream, Roches, and Trout, do satisfy their hungry guts by feeding upon them. Aristotle in his eight Book De Nat. Animal. Cap. 3. describeth a certain Bird that liveth in the waters, which Gaza interpreteth Capella, though the Philosopher calleth it Aix, and some have called it Vdhellus, that liveth for the most part upon Worms: yea, Thrushes, Robin-red-breasts, Mun-murderers, and Brambling, Hens, Chaffinches, Gnat-snappers, Bull-finches, and all sorts of Crows will feed upon them; and therefore it is that there be more Crows in England, then in any other Country in the world, respecting the greatness, because here the soil being moist and fat, there is abundance of Earthworms serving for their food, as Polydorus Vurgilius in his first Book of the History of England, (which he dedicated to King Henry the eight) hath excellently delivered.  
The people of India, if we will credit Monardus, do make of these Worms divers juncats, as we do Tarts, Marchpanes, Wafers, and Cheesecakes, to eat instead of other dainties. And the Inhabitants of West-India do devour them raw, as Francis Lopez testifieth. The people of Europe in no place that ever I heard or read of, can endure them to be set on their Tables, but for medicinal uses only they desire them. Plautus useth in stead of a proverb this that followeth;  
Nunc ab transenna hic turdus Lumbricum petit. 
In Bacchide.   
It is an allegory taken and borrowed from a gin or snare wherewith Birds are taken: by which Chrysalus the bondman bringing certain Letters to Nicobolus an old man, signifieth and giveth warning, that the weak old man was by the reading of the letter no otherwise ensnared, entangled, and deceived, than some Birds are taken by subtle and crafty sleights. For Transenna is nothing but a deceitful cord stretched out to take Birds, especially Thrushes or Mavisses withal, and Worms is their proper food, which while they endeavour to entrap, they themselves are deceived and taken. Surely I should not think that those Fishers and Anglers be very wise, who to take Worms, use to pour lie or water into the earth wherein Hemp, Southern-wood, Centory, Wormwood, or Vervin have been long soaked, or any other strange moisture, causing them by this mean to issue forth out of the earth, for the Earthworms by this kind of dealing being made more bitter, unsavoury, and unpleasant, no fishes will once touch or taste them, but rather seek to avoid them. But contrariwise, if they will let them lie a whole day in Wheat-meal, putting a little Honey to it, and then bait their hooks with them, they will be so sweet, pleasant, and delectable, as that the unwary Fish will sooner bite at it, then at Ambrosia, the very meat of the Gods.  
Earthworms do also much good to men, serving them to great use in that they do prognosticate and foretell rainy weather by their sudden breaking or issuing forth of the ground: and if none appear above ground overnight, it is a great signit will be calm and fair weather the next day. The ancient people of the world have ever observed this as a general rule, that if Worms pierce through the earth violently, and in haste by heaps, as if they had bored it through with some little Auger or Piercer, they took it for an infallible token of Rain shortly after to fall. For the Earth being as it were imbrued, distained, made moist, and moved with an imperceptible m 〈…〉 on, partly the South wind, and partly also a vaporous air, it yieldeth an easy passage for round Worms to wind out of the inward places of the Earth, to give unto them moist food, and to minister store of fat juices, or fattish jelly, wherewith they are altogether delighted.  
Some there be found, that will fashion and frame Iron after such a manner, as that they will bring it to the hardness of any steel, after this order following. They take of Earthworms two parts, of Radish roots one part, after they are bruised together, the water is put into a Limbeck to be distilled, or else take of the distilled water of Worms l. iij. of the juice of Radish l. i. mix them together, for Iron being often quenched in this water, will grow exceeding hard.  
Another. Take of Earthworms l. ij. distil them in a Limbeck with an easy and gentle fire, and temper your Iron in this distilled water. Another. Take of Goat's blood so much as you please, adding to it a little common salt, then bury them in the earth in a pot well glazed and luted for thirty days together. Then distil after this the same blood in Balneo, and to this distilled liquor, add so much of the distilled water of Earthworms. Another. Take of Earthworms, of the roots of Appletrees, of Rapes, of each a like-much, distil them apart by by themselves, and in equal portions of this water so distilled, and afterwards equally mixed, quench your Iron in it, as is said before. Antonynus Gallus.  
It shall not be impertinent to our matter we handle, to add a word or two concerning those worms that are found and do breed in the snow, which Theophanes in Strabo calleth Oripas: but because it may seem very strange and incredible, to think that any worms breed and live only in the Snow, you shall hear what the Ancients have committed to writing, and especially Strabo his opinion concerning this point. It is (saith he) received amongst the greater number of men, that in the snow there are certain clots or hard lumps that are very hollow, which waxing hard and thick, do contain the best water as it were in a certain coat; and that in this case or purse there do breed worms. Theophanes calleth them Oripas, and Apollonides, Vermes.  
Aristotle saith, that living creatures will breed also even in those things that are not subject to putrefaction; as for example, in the fire and snow, which of all things in the world, one would take never to be apt to putrefy, and yet in old Snow Worms will be bred. Old Snow that hath lain long, will look somewhat dun, or of a dullish white colour, and therefore the Snow-worms are of the same hue, and likewise rough and hairy. But those Snow-worms which are found to breed when the air is somewhat warm, are great, and white in colour, and all these Snow-worms will hardly stir, or move from place to place. And Pliny is of the same judgement, and the Author of that Book which is entitled De Plantis, falsely fathered upon Aristotle. 
Lib 11. c. 35.   
Yet some there be that denying all these authorities, and rejecting whatsoever can be objected for confirmation thereof to the contrary, do stoutly maintain by divers reasons, that creatures cannot breed in the Snow: because that in Snow there is no heat, and where no quickening heat is, there can be no production of any living thing. Again, Aristotle writeth that nothing will come of Ice, because it is (as he saith) most cold: and hereupon they infer that in all reason, nothing likewise can take his beginning from Snow; neither is it credible, that husbandmen would so often wish for Snow in Winter to destroy and consume Worms, and other little Vermin, that else would prove so hurtful to their corn and other fruits of the earth. And if any Worms be found in the Snow, it followeth not straightways that therein they first receive their beginning, but rather that they first come out of the earth, and are afterwards seen to be wrapped up, and lie on heaps in the Snow.  
But by their leaves these reasons are very weak, and may readily be answered thus; that whereas they maintain that nothing can breed in the Snow, because it is void of any heat at all, herein they build upon a false ground. For if we will adhibit credit to Averrhoes, there is nothing compounded and made of the three Elements, that is absolutely without heat. And Aristotle in his fifth Book De Generatione Animalium, telleth us precisely, that there is no moisture without heat. His words are Ouden hugron aneu thermou. Now Snow is a compact, and fast congealed substance, and somewhat moist, for although it proceedeth by congelation, which is nothing else but a kind of exsiccation, yet notwithstanding, the matter whereof it first cometh is a vapour, whose nature is moist, and with little ado may be turned into water.  
I must needs say that congelation is a kind of exsiccation, but yet not simply: for exsiccation is, when as humidity goeth away, it putteth forth any matter, but in Snow there is no humidity that is drawn out, but it is rather wrapped in and enclosed more strongly, and as it were bounded round. Furthermore Aristotle in his first Book of his Meteors saith, that Snow is Nubes congelata, a cloud congelated or thicked together, and that in Snow there is much heat. And in his fifth Book De Generatione Animalium, he further addeth, that the whiteness of the Snow is caused by the air, that the air is hot and moist, and the Snow is white; whereupon we conclude, that Snow is not so cold, as some would bear us in hand. I well hold that nothing will take his Original from Ite; in regard of his excessive coldness, but yet snow is nothing nigh so cold as that. So then all the hindrance and let is found to exceed of cold, which is nothing so effectual or forcible as in Ite, and the cold being proved to be far lesser, there can nothing be alleged to the contrary, but that it may putrefy.  
Now in that Snow is such an enemy to Worms, and many other small creatures, as that for the most part it destroyeth them, yet it followeth not, that the reason of Aristotle is quite overthrown 〈…〉 because (as we daily see) that those creatures which live in the air, will for the most part be suffocare and die in the water; and chose, those that live in the water, cannot endure the a 〈…〉 Yet hereupon it followeth not, that if they be choked in the water, that none at all will live in the water, and the same reason is to be alleged concerning the air. Therefore it is no marvel if those Worms that first breed in the earth, and live in the earth, be killed by the Snow; yet it necessarily followeth not, that no living creature can take his first being either from or in the snow. But if it can, as Aristotle witnesseth, it is so far unlikely that the same Snow should be the destroyer of that it first was bred of, as I think rather it cannot live separately, but of necessity in the same Snow; no otherwise then fishes can live without water, from which they first sprung and had their beginning.  
And to this opinion leaneth Theophrasius, in his first Book De Causis Plantarum, whose words be these, Apanta gar pha●n tai ta zoa, kai ta phuta kai diamenònta, kai genomena, en tois orkuiois topois: For all creatures (saith he) whatsoever seem, both plants to remain, and to be generated and bred, in their own due and proper places. And after this he addeth and urgeth a little further, Aparthe men hupo touton; from his own home and special particular place of abode, nothing can suffer, sustain harm, or be corrupted. And in his fifth Book De cause. Plan. he setteth it down more perspicuously, how that Worms which are bred in some special trees, being afterward translated and changed to other trees, where they never came before, cannot possibly live. Wherefore it is more consonant to reason, and more agreeable to common sense, to affirm that those Worms which are found folded and rolled up in the Snow, to have been first bred in the same Snow, rather than to have issued out of the earth.  
Neither are we to make any question or scruple concerning their food; for there is no doubt, but the mother from whence they proceeded, will provide sufficient nourishment for her own children. For as we said a little before, the Snow is no simple thing, but compacted and concrete together of many, and of this nature ought every aliment to be. Julius Caesar Scaliger is of this mind, that Worms are engendered and brought forth in the very Snow, because there is in it much air and spirit, which afterwards being heated and brought to some warmth together, may cause them to generate; for it is the nature and quality of Snow to make fat the earth, of which fattish moisture or Jelly, there may (heat being joined) be produced a living creature.  
There be some that do constantly hold, that in the midst of certain stones, of which they use to make Lime, there do breed divers creatures, of very different kinds, and sundry proportions and shapes, and likewise Worms, with hairy backs, and many feet, which are wont to do much hurt to Furnaces and Limbeckils where they make lime. Yet Caesalpinus in his first Book De Metal. chap. 2. thinketh the contrary, assuring us that in Metal-mines, Quarries of Marble, and other stones, there can never any living body be found. And yet in Rocks of the Sea, within the hollow places and rifts of the stones, they do commonly find certain small living things called Dactili.  
I do not doubt, whatsoever he saith to the contrary, but that many creeping, and other living creatures, may be found both in the secret Mines of stone, and sometimes also amongst Metals, although it be seldom seen. And for confirmation hereof, I will allege one example happening not many years since in our own Country. At Harlestone a mile from Holdenby in Northamptonshire, there was a Quarry of free stone found out, of which they digged for the building of Sir Christopher Hattons house, where there was taken up one being a yard and a half square every way at the least, and being cloven asunder, there was found in the very midst of it a great Toad alive, but within a very short space after, coming to the open air, it died. This stone amongst others, was taken very deep out of the earth, it was split and cut asunder by one whose name is Lole, an old man yet living at this day, it was seen of five hundred persons, Gentlemen and others, of worthy repute and esteem, the most part of them living at this hour, whose attestation may defend me in this report: and surely if Toads may live in the midst of stones, I can see no reason but that Worms may there be found, but as yet I could never see it.  
In the year of Grace 970. at what time Romualdus the son of Sergius a young Monk, was advanced by the Nobility of Ravenna to be their Archbishop, there followed a great death and murrain among Earthworms: after that again ensued scarcity and death of all fruits of the earth, as Carolus Sigonius in his Chronicle of the Kingdom of Italy declareth. Henry Emperor of Rome, the son of the Emperor Henry the third, as Crantzius hath written, when he took his voyage into Italy, being suddenly stayed of his intended course, with an Army sent against him by Matild, that he should pass no further than Lombardy, yet having taken Mutina, there appeared a strange and uncouth sign in the air, for an innumerable company of Worms, smaller and thinner than any Flies, did fly about in the air, being so thick that they might be touched with any small stick or wand, and sometimes with the hand, so that they covered the face of the earth one mile in breadth, and darkened likewise the air two or three miles in length. Some did interpret it as a sign or foretelling, that some Christian Prince should go into the Holy-land.  
In the year of our Lord God one thousand one hundred and four, there were seen divers fiery and flying Worms in the air, in such an infinite multitude, that they darkened the light of the Sun, seeming to deprive men's eyesight thereof; and shortly after this monstrous and unnatural wonder, there followed other strange and seldom-seen prodigious sights on the earth: and what a boisterous storm of troubles, and raging whirlwind of War and bloodshed shortly after ensued, the event thereof did plainly manifest.   
FINIS.   

A Physical Index, containing plentiful Remedies for all Diseases incident to the Body of Man, drawn from the several Creatures contained in this First Volume.  

A.  
ABortion, 92. 104. 165, 498. 504. 534.  
Ac●es, 27. 148. 178. 346. 347 378. 499. 504.  
Acorus good against poison, 718.  
Agues, 21 34 75 84. 93. 198. 201. 202. 215. 216. 338. 346. 378. 379. 385. 402. 500 504 505. 506. 5032. 536. 546. 566. 582. 655. 676. 695 750. 788. ibid. ibid. 789. 810. 814.  
Alopecia, 178 ibid. 196. 200. 204. 401. 455. 500 568. 219. 645.  
Almonds swollen, 500  
Amiantes what it is, 749.  
Ankle pains, 501. 545  
Ammodites bites cured, 630.  
Amorcus to make, 341.  
Antidote against poison, 104 105. 149. 198. 199 615 810.  
Antony's fire, 25. 104. 200. ibid. 202. 504. 506. ibid. 533 810. 811.  
Apostumes, 22. 25. 34. 50. 64.  
Apoplex, 39  
Appetite restored, 431.  
Armpits stink, 196.  
Arrows to drawforth. 814.  
Asps bitings, 568. 636. 637.   

B.  
BAldness, 391. 535. 220.  
Barrenness cured, 616.  
Barrenness caused, 216. 337. 345. ibid. 379 439 440. 568. 750. 814.  
Back-pains, 25. 83. 34. 504. 506.  
Bel●y pains, 39 51. 105. 198. 201. 202 216 337. 345. 346. ibid. 347. 352. 379. 411. 446. 455. 546. 582. 217. 220. 645.  
Belly soft, 39 75. 220.  
Belly to make loose, 22. 65. 200. 337. 458. 500 536.  
Belly swollen, 582. 741. 788  
Belly to stop, 22. 64 70. 75. 92 198 ibid. ibid. 200. 202. 203. 220.  
Bee's differences, 637. 644.  
Bees stings cured, 646 ibid. ibid.  
Bitings of men, 70.  
Bee's torment, 646.  
Bee's profit, ibid.  
Bitings of Adders, 105.  
Bitings of mad Dogs, 144 148. 197. 202.  
Bitings, 216. 347 385.  
Bitings venomous all cured, 621. 622. 923. 624. 625.  
Boils, 417.  
Blisters, 205. 533. 544.  
Blindness cured, 741.  
Bladder, 21. 215. 545. 546.  
Bloudstone what it is, 715.  
Blood corrupt, 198. 532.  
Blood spitting, 22. 104. 105. 165. 204. 216. 401. 402. 506. 810.  
Blood congealed, 149. 216. ibid. 814.  
Blood pissing, 506.  
Blood stop, 22. 25 64. 71. 75. 93. 196. 204 533. 535. 545. 215. 216. 338. 402. 725. 731 789.  
Blood stinking, 338.  
Bloody flux, 22. 50. 65 ibid. ibid. 71. 75. 104. ibid. 105. 149. 165. 197. ibid. 199. ibid. 200. 201. ibid. 202. 446. 498. 499. ibid. 500 ibid. 501. 506. 536. 545. 217. 220 617. 645.  
Bleeding at the nose caused, 38.  
Blindness, 204. 401.  
Blasted, 22. 337.  
Blemishes, 378. 379.  
Blockish, 439.  
Bowels, 215.  
Bones broken, 148. 336. 533. 535. 544. 545.  
Bones out of joint, 336.  
Botches, 25. 34. 64. 346. 347.  
Breath short, 65. 75. 104. 178. 179. 201. 410. 440. 500 501. 502. 217. 810.  
Breath stinking, 401. 402. 431. 502.  
Breasts swollen, 216. ibid. 403. 537.  
Breasts inflamed, 149. 203.  
Bruises, 501. 505. 537.  
Bull's blood poison, 50. 51.  
Bunches in the face, 70. 204.  
Bunches, 391. ibid. 402. 498. 506. 533. 535. 537.  
Buprestis, 531. 534.  
Burnings, 51. 204. 439 498 ibid. 500 505. 533. 535. 537. 217. 810. 814.  
Burstings. 64. 200. 204. 215.   

C.  
CAchectae, 220.  
Cankers, 46. 216. 378. 499. 500 506▪ 507.  
Cancers, 661.  
Cantharideses, 199. ibid. 660. 661. 662. ibid. 663. 664.  
Carbuncles, 200. 202. 204. 500 504. 535. ibid. 544 645.  
Cauteries where not to apply, 627.  
Castoreum, 38.  
Caterpillars, 671.  
Catarrhs, 22. 25.  
cattle bleeding, 339.  
Chaps, 21. 104. 148. 537.  
Cheeks softened, 71.  
Children, 203.  
children's teeth, 65. 149. 201. 337. 379. 499. 535. 582  
children's loose bellies, 506. 216.  
Childbirth, 22. 34. ibid. ibid. 51. 65. 104. ibid. 149. 200. 203. 215. 337. ibid. 338. 346. ibid. 502. 505. 536. 568. 217. 615 616. 617. 676. 695.  
Child dead in the womb, 339.  
Chilblains, 337. 410. 814.  
Citrons virtue, 637.  
Colic, 22. 23. 39 65. 93. 104. 105. 149. 200. 203. 216. 337. 346. 352. 403. 408. 446. 498. 536. ibid. 568. 582. 583. 584. 217. ibid. 229. 617.  
Corus', 661.  
Coriander seeds virtue, 701.  
Cough, 21. 22. 34. 39 64. 65. 104. 165. 199. 204. 214. 338. 498. 534. 535. 536. 583. 217. 220. 695. 723.  
Cockatrices killed, 681.  
Cod's swollen, 71.  
Choler to purge, 500  
Coldprevented, 408. 34. 39  
Complexion restored, 695.  
Conception, 65. 148. 198. 202. 216. 337. 346. 379. 431. 458. 500 506. 536. 560. 584. 217. 616.  
Conception hindered, 337. 379. 439. 568.  
Concord preserved, 342.  
Cordial, 352.  
Convulsions, 34. 39 84. 200. 533. 537. 545. 220.  
Corroborative, 506.  
Consumption, 22. 65. 103. 201. 202.  
Copulation, 46. 51.  
Courage, 431.  
Contraction of nerves, 51.  
Costiveness, 104.  
Corns. 439. 500 536. 750  
Cramp, 46. 169. 178. 198. 204. 336. 347 385. 533. 537. 582. 220. 723.  
Cripples, 34.  
Crocodiles, 692. 695.  
Creeping Ulcers, 715  
Crick in the neck, 723   

D.  
DAndraff, 499.  
Darts drawn forth, 400 179.  
Deafness, 22. 64. 65. 71. ibid. 148. 199 ibid. 203. 378. 379. 401. 402. 411. 431. 545. 546 582. 616. 741.  
Demoniacs cured, 757.  
Digestion helped, 22. 220.  
Diuretics, 661.  
Death of hunters, 342.  
Dead sleep, 342.  
Dead flesh, 336. 504 505.  
Delivery to cause, 403. 408.  
Delivery hindered, 695.  
Diseases of Beasts, 533. 534. 535.  
Dismembering without pain, 691 695.  
Diabetes, 216. 148. 204. 725. 814  
Dogs soabbed, 65.  
Dogs mad, 22. 27. 34. 70. 202. 203. 345. 338. 341. ibid. 346. 417. 501. 504. 505. 533. 545. 558. 583. 220. 615. 619.  
Dog's appetite, 410  
Dislocations, 501. 545.  
Dissiness in the head, 217.  
Dysentery, 51. 810.  
Dysuria, 21. 104. 105.  
Dragon's bitings cured, 715.  
Dreams, 34. 337. 345, 378. 582. 615. 676.  
Drones use, 949. 650. 716.  
Dropsy, 22. 65. 75. ibid. 105. 149. 197 198. ibid. 199. 202. 203. ibid. 338. 458. 500 504. 532. 546. 568. 583. 220. ibid. 645. 723. 810.  
Drunkenness, 204. 499. 535. 558. 662.  
Drowsiness, 545.  
Dryin's bites cured, 718.   

E.  
Ear inflamed, 64. 34. 503.  
Ears pained, 31. 51. 71. 148. 149. 200. 179. 501. 502. 545. 502. 506. 510. 534. 545. 617. 757. 788.  
Ears running, 33. 51.  
Earthworms prepared for medicaments, 814.  
Ears ulcerated, 105. 201. 203. 499. 502. 535. 545. 567. 617.  
Erysipelas, 815.  
Ears tingling, 93.  
Elephantiasis▪ 615.  
Eloquent to make, 617.  
Ears, 216. 338. 411.  
Eyes broken, 615.  
Eyes dim, 75. 93. 179. 422. 197. 423. 431. 505. 583. 616. 715. 725. 810▪  
Eyebrows hair, 220. 743.  
Eyes bleared, 535. 582.  
Eyes a squint, 715.  
Eye skin, 215.  
Eyes superfluous flesh, 75.  
Eyes running, 64. 104. 499. ibid. 500 501. ibid. 502. 346. 615. 741. 788. 792. 810.  
Eyes white, 201. 537.  
Eyes spots, 498. 788.  
Eyes blind, 84. 346.  
Eye salve, 51. 200. 220. ibid. 676. 691. 695. 697 741  
Eyes diseases, 83. 84. 178. 198. 199. 216.  
Eyes, 202. 204. ibid. ibid.  
Eyes closed, 23.  
Eyes to clear, 39 379. 401. 410. 346. 616. 617.  
Eyes blood shot, 617.  
Eyes wounded, 337.  
Eyes web, 22. 84.  
Eyelids, 203. 204. 401. 402 403 498. 504.   

F.  
FAce to make horrible, 617.  
Face to make fair, 201. 500 616. 742.  
Face spots, 504. 534. 220. 645.  
Face swollen, 455.  
Fat to make, 402. 741.  
Faint heart, 4.  
Falling sickness, 4. 21. 22. ibid. 23. ibid. 34. ibid. 25. 37. 39 ibid. 64. 75. 92. Helped in children, 93. 104 148. 165. 169. 171. 200. 201. 178. 197. 198. 199. 203. 204. 216. ibid. ibid. ibid. 337. 339. 379 385. 431. 440. 446. 498. 499. 500 504. 50●. ibid. 536. 537. 545. 558. 566. 567. 568 582. 616. 676. 695. 742. 792. 810. 814.  
Felons, 199. 417. 498. 505. 533. 788.  
Fearless, 22. 341. 378.  
Feet sore, 104. 198. 202. 695.  
Feet swollen, 439.  
Feet pinched, 505. 506. 535. 544. 545 582.  
Feet pain cured, 378.  
Fevers, 202. 546. 582. 220. 6●5. 724. 725.  
Fire to resist, 749.  
Fistulaes', 51. 90. 204. 385. 391. 439. 500 533. 219. 615 731.  
Fleas, 34.  
Flesh spongy, 204.  
Flies, 32. 378.  
Flix, 215. ibid. 216. ibid.▪ 347. 379.  
Flux of blood, 21.  
Flux, 71. 197. 198. 202. 204. ibid. 535. ibid. 537. 545. 788. 792. 810.  
Flowers, 501.  
Fortunate to make, 715.  
Fractures of bones, 423.  
Frantic, 501.  
Freckles, 533 741.  
French pox, 737.  
Frenzy, 39 499. 501. 505. ibid. 567.  
Frogs use, 723.  
Froth in children's mouths, 400.  
Fruitful to make, 2●7.  
Fruit preserved, 341.  
Fucus, 695.  
Fumes, 502.  
Fundament diseases, 403. 583. 417. 148. 100LS. 504. 534. 535. 788.   

G.  
GArgarism, 200. 201.  
Gall running over, 23. 336.  
Gangrene, 692.  
Genital sore, 196. 337.  
Gonorrhoea, 39 202. 346. 385.  
Gout, 22. 23. 25. 27. 37, 65. 71. 75. 83, 50. 103. 104. 148. 197. ibid. 199. 203. 204. 215. ibid. 216. 345. ibid. 346. ibid. 378. ibid. 387. 401. ibid. 402. 439. 440. 498. 499. ibid. 500 503. 504. 505. 506. 431. 534. 536. 545. 566. 567. 581. 582. 217. 616. ibid. 662. 676. 695. 723. 731. 757. 788. 789. 810.  
Gracious amongst Princes to make, 617.  
Gravel, 536.  
Greenfrogs best for use, 725.  
Guts wring, 92. 148. ibid. 197. 199. ibid. 499. 500 546. 727.  
Gums, 104. 200. 616.   

H.  
HAir to increase, 90. 21. 22, 27. 204. 336. 346.  
Hair to fasten, 25. 34. 51. 345. 379. 534. 220.  
Hair to curl, 25. 75. 505.  
Hair falling, 661. 692. 695. ibid. 725.  
Hair to take away, 148. 149. 391. 401. 439. 500 507. 676  
Hair of the eyelids, 21. 34. 64. 200. 104. 196. 198. 400.  
Hair not to grow, 725. 750. 791. 792.  
Hair yellow, 534.  
Hair to renew, 391. 401. 404. 217. 220. 616. 810.  
Hair, 215. ibid. 337.  
Hairs grey to hinder, 616. 646.  
Hair of horses to change, 391.  
Hair to make white, 646.  
Haws remedy, 395.  
Hawks feathers renewed, 617. ibid.  
Hawks cured, 742. 792.  
Hands made white, 65.  
Heart's worms cured, 616.  
Hatred procured, 342.  
Hardness, 6●5.  
Hemlock, 204. 534. 216.  
Head cured, 616.  
Headache, 21. 22. 39 65. ibid. 104. 165. ibid. 198. 201. 202. 204. 214. 339. 343. 387. 401. 402. ibid. 431. 505. 535. 536. 566. 67●.  
Head bruised and sore, 71. 536.  
Head boils, 22. 140. 170.  
Head s 〈…〉ings, 402.  
Head scurf, 402.  
Health preserved, 810.  
Hearing helped, 39 338. ibid. 499. 545. 217.  
Heart sorrow, 337. 378.  
Heart swelling, 439.  
Heart pain, 431. 810.  
Heart fear, 431.  
Heart panting, 455. 532.  
Heart trembling, 39 105.  
Heat unnatural, 532.  
Hemorrhes biting cured, 733.  
Hickop, 339.  
Higher powers pacified, 715.  
Honey poisoned remedied, 645.  
Hippolito pains, 25. 203. 104. 534. 545.  
Hornets stings cured, 660.  
Horse remedies, 616. 617. ibid. 742.  
Horse to make stale, 39  
Hoarseness, 220.  
Humours evil, 532.  
Husband's to make to love their wives, 93.  
Hypochondrial Inflammations, 503.   

I.  
Jaundice, 93. 104. 203. ibid. 500 336. 338. 379. 814.  
Jaws pained, 104. 507.  
Jawbone swollen, 379.  
Iliack pain, 71.  
Impostumes, 336. 337. 391. 417. 532. 537. 567.  
Impostume in the head, 532.  
Inflammations, 346. 347. 533.  
Inehantments of love, 676.  
Entrails, 39  
Invincible to make, 715.  
Invisible to make, 676.  
Infants stopped, 670.  
Inflammations, 723.  
Joints pain, 345. 378. 535. 545. 723.  
Joints loose, 498. 499.  
Joints broken, 204. 582.  
Joints stiff, 531.  
Itch, 201. 385. 533. 537.   

K.  
KErastes biting cured, 733.  
Kernels, 337. 197.  
Kibes, 22. 104. 199. 215. 216. 410. 423. 498. 505. ibid. 506. 533. 535. 536. 814.  
Kidneys, 545.  
King's evil, 21. 22. 34. 65. 25. 64. 104. 149. 199. 200. 203. 210. 391. 392. 501. ibid. 506. 533. 615. ibid. 629. 743. 755.  
Knees pain, 104. 545.  
Knots, 503. 661.   

L.  
Lameness, 439.  
Lask, 215. 216. 202.  
Law suits, 342.  
Legs sore, 535. 204.  
Legs swollen, 378. 403.  
Lechery abated, 385.  
Leprosy, 22. 25. 29. 51. 64. 71. ibid. 165. 179. 197. 198. 201. 215. 34●. 391. 558. 505. 566. 567. 220. ibid. 615. ibid. 616. ibid. 617. 661. 676. 723. 808. 809. 810.  
Lethargy, 22. 38. 39 208. 499. 568. 676.  
Leech to make fall off, 90.  
Lingering diseases, 500  
Lice, 537. 788  
Liver stopped, 814.  
Life to make long, 810.  
Lips, 197. 204. 645.  
Liver sick, 21. 178. 216. 379. 582. 583. 810.  
Lizard venomous, 741.  
Lousy evil, 71. 104. 165. 200. 617.  
Loins pains, 34. 104. 345. 346. 502. 537. 217. 74●. 792.  
Looseness, 93. 197.  
Love procured, 342.  
Lunatic, 582. 757.  
Lungs consumed, 22. 338. 401.  
Lungs, 532. 534. 742.  
Lust provoked, 379. 431. 535. 545. 583.  
Lust restrained, 431. 438. 504. 583.  
Lust, 105.  
Lyxnes' skin precious, 385.  
Lyncurium, 384.   

M.  
MAd beasts, 694.  
Madness, 148. 379.  
Mad man, 378. 220.  
Magicians folly, 676. 715. 723. 725. 767.  
Man's Urine, 637.  
Manginess, 455.  
Man to make gracious, 92.  
Males, 198. 216.  
Maw worms, 532.  
Matrix pains, 347. 534.  
Megrim, 39 402. 504. 505.  
Melancholy, 39 201. 431. 378. 400. 676. 810.  
Memory, 90. 39 215. 342. 345. 676.  
Meninx, 533.  
Metempsychosis, 342.  
Mice bitings cured, 403.  
Mice piss dangerous, ibid.  
Milk in breasts, 21. 64. 403. 536.  
Milkin breasts curled, 65. 216. 506. 788.  
Milk in breasts to make, 217. 814.  
Miltpains', 21. 23. 65. 75. 104. 204. 498. 499. 507. 532. 545. 217. 220. 810.  
Millets by't cured, 744.  
Mind troubled, 347.  
Monthly courses to stop, 750.  
Mother, 431. 505.  
Morphew, 64. 615.  
Mouth sore, 22. 51. 27. 64. ibid. 65. 71. ibid. 104. 149. 200. 338. 345.  
Mouth bleeding, 536.  
Mouth scurf, 582. 583.  
Mules biting venomous cured, 440.  
Murrain, 27.  
Music's virtue, 772.  
Musk, 431.   

N.  
NAils rough, 22. 199. 498. 661.  
Nails peeling, 71.  
Nails loose, 500 501. 505. 533.  
Navel swollen, 22.  
Nerves, 204. 534. 220.  
Nerves shrunk, 378. 408.  
Neck stiff, 64. 203. 533.  
Neck swollen. 810.  
Neck pains, 536.  
Neuts falsely used by Apothecaries, 745.  
Nits cured, 71. 148. 537.  
Night visions cured, 715.  
Night galls, 199.  
Noli me tangere, 616.  
Nose bleeding, 37. 197. 198. ibid. 200. 501. 502. 505. 506. 537. 545. 670.  
Nostrils sore, 345.   

O.  
OEsypus what it is, and several ways to make it, 502. 503.  
Obstructions, 75. 104.  
Ophiogenes were Jugglers, 625.  
Ox blood, 65.   

P.  
PAins inward, 197.  
Pains secret, 501. 502.  
Pains cured 661.  
Pains, 202. 498.  
Panacea, 645.  
Palsy, 32. 34. ibid. 37. 39 ibid. 148. 178. ibid. 411. ibid. 431. ibid. 455. 501. 566. 582. 217. 616. 676. 810.  
Paps, 202.  
Pelias bites cured, 745.  
Piles, 22. 34. 75. 83. 105. 378. 535. 536. 615.  
Pessuli infirmitas, 663.  
Pimples on the face, 64. 104. ibid. 179. 115.  
Pin and web, 346. 567. 617.  
Plague cured, 757.  
Pissing a bed, 401. 545.  
Porphyries venom deadly, 745.  
Pose, 401.  
Poison, 22. 37. 51. 65. 70. 75. ibid. 88 21. 22. 38. 215. ibid. 338. 379.  
Poison to restrain, 439. 500 506. 531. 532. 558. 566. 617. 810.  
Poisoned arrows, 678.  
Poison to expel, 337. 217. 757. 788.  
Pleurisy, 504. 533. 694.  
Plague, 532. 810.  
Pox, 506. 533. 566. 567. 583 616.  
Pox small, 198.  
Prester a fiery Serpent among the Israelites, 646.  
Prints on the body, 582.  
Privy members sore, 65. 71. ibid. 148. 216. 498. 501. ibid. 502. 504. 532. 535. 537. 583.  
Procreation, 581.  
Proud flesh, 219.  
Ptisick, 64. 65. 104 ibid. 195. 199. 504. 536. 583. 220. ibid.  
Purblind, 65. 93. 200. 346.   

Q  
QVick-silver, 534.  
Quinsy, 75. 88 149. 200. 204. ibid. 338. 537. 566. 582. 583 338. 400. 670   

R.  
REconciliation made, 676.  
Reins weak, 345.  
Reins wasted, 22. 65. 202.  
Reins pained, 22. 27. 217. 220. ibid. ibid. 695. 810.  
Rest procured, 345.  
Rheum, 165. 431. 567. 662.  
Ribs, 204  
Ring worms, 75. 104. ibid. 202. 505. 533 661. 663 810.  
Robbers of Orchards to find out, 663.  
Running blood, 501.  
Rupture, 498. 504. 5 3. 534. 537. 545. 217. 220. 741.   

S.  
Salamander's venom cured, 750.  
Sand-blind, 347.  
Scabs, 22. 51. 196. 200. 505. 532. 533. 616. 723.  
St. Paul's lineage pretended, 625. 805.  
Scars, 22. 498. 499. 502. 505. 533. 742.  
Sealded, 401. 410.  
Secondine, 201. 215. 216. 337. 814.  
Sciatica, 349. 402. 545. 165. 217. 662. 695. 814.  
Scurf, 22. 71. 198. 535.  
Shoulders ache, 567. 346.  
Serpent's most spotted lest venomous, 617.  
Serpents, 50. 196. 198, 199. 337. 535. 544. 545, 566. 220.  
Serpents prepared. 616.  
Serpent's bites cured, 615. 670. 691. 699. 810.  
Serpent's blood better than balsam, 616.  
Serpents crept into one's belly, 338.  
Serpent's to drive away, 618.  
Serpent's to take, 626.  
Scorpians stinging, 23. 199. 338. 391.  
Scorpions to drive away, 755. 756.  
Scorpion's antidote, 694. 741.  
Scorpion's kinds many, 751.  
Shrewmouse bites, 338. 391. 400. 418. 419. 420. 506. ibid. 566.  
Shot-free, 341.  
Skin softened, 533.  
Skin made fair, 378.  
Skin foul, 64.  
Skin made white, 22.  
Skin to soften, 616.  
Skin thick, 742.  
Shamefacedness, 337.  
Sides pain, 533. 545.  
Sinews pain, 39 64. 204. 215. 336. 345. ibid. 346. ibid. 695. 723.  
Sinews shrunk, 536. 566. 567. 723.  
Sleep, 22. 39 65. 200.  
Sleep caused, 504. 582. 220. 723.  
Senses to sharpen, 810.  
Sight to preserve, 25.  
Smelling, 75.  
Snakes venomous only at some time of the Moon, 615.  
Soft to make, 27. 50. 51. 70.  
Slow-wormes venomous cured, 764.  
Snake's remedy, 768.  
Sneesing, 39  
Soul's transmigration, 342.  
Sores cured, 247. 501. 506.  
Sores, 149. 203.  
Sores inward, 337.  
Spider's remedies, 773. 774 775. 776.  
Spleen sick, 25. 22. 64. 65. 75. ibid. 73 104. 105. 149 179. 198. 203. 204. 337. 346.  
Spleen swollen, 500 504. 788.  
Splints to draw forth, 751.  
Spitting matter, 410.  
Spots, 64 93. 165. 197. 198. 695.  
Stellions biting cured, 792.  
Stiches, 502. 583.  
Stinking breath, 215.  
Stomach cold, 65.  
Stomach raw, 645.  
Stomach pained, 39 65. 104. 201 431. 536 583.  
Stomach weak, 458 220.  
Stomach ulcerated, 22.  
Stomach bleeding, 27.  
Stone, 165 178 179. 197 198 203. ibid. 214. 215. 216. 337. 500 501. 5●2. 506. 536. 537. 545. 582 584. 217. ibid. 645. 810. 814.  
Stone of the bladder, 25. 84. 349. 220. 727. 757. 768.  
Stone Colic, 338. 339. 346. 403.  
Strains, 201. 615.  
Strangullion in a horse, 616.  
Strangury, 21. 104. 198. 440. 546 566. 568. 385. 220 645.  
Strength restored, 431.  
Stripes healed, 204. 498. 499.  
Struma, 615.  
Surbated, 533.  
Suffocation of the belly, 615.  
Suppositary, 498.  
Sweeting, 199. 338.  
Sweeting sickness, 671.  
Sun burning, 93. 204. 215.  
Suffusions, 695.  
Swellings, 25. 34. ibid. 70. 64. 93 104. 178. 179. 197. 198. 200. 203. ibid. 392. 400. 455. 504. 532. 200. 661.   

T.  
Tarantulaes' venom cured, 772.  
Tenasmus, 65.  
Teeth, 104. 200. 22. 22. 64. ibid. 104. 616.  
Teeth white, 501. 502. 559.  
Teeth fastened, 339. 391. 504. 536. ibid. 582. 583.  
Teeth to make fall out, 617. 721. 741. 789.  
Teeth breeding, 215.  
Teeth-ach, 22. ibid. 39 51. 93. 149. 215. 216. 337. 345. 392. 400. 402. 403. 499. 501. 502. 531. 615. ibid. 616. 617. 670. 692. 741. 814.  
Tetters, 491. 402. 504. 204. 661. 663.  
Temples, 501.  
Tenasmus, 617.  
Throat soar, 22. 64. 65. 201. 203. 385.  
Throat swelling, 534.  
Tongue sore, 535.  
Thorns to pull out, 65. 84. 204. 215. 216. 220.  
Toads and Spider's antipathy, 729.  
Toads poison cured, 629. 730.  
Trembling, 204. 537.  
Toadstone its original and virtues, 727.  
Toads bred in men how cured, 728.  
Toads three, formerly the French Arms, 729.  
Touching with virtue, 391.  
Tortoise good meat or not, 796.  
Tortoise blood unites any thing cut asunder, 799.  
tumors, 533.  
Tympany, 346.  
Tyranny freed from, 342.  
Tyria what disease it is, 808.   

U.  
VEnery, 202.  
Venery provoked, 662. 695.  
Venomous bites, 417. 418. 500 506. 531. 535. 536. 545. 566. 620. 621. 622. 623. 624. 625.  
Venomous bites healed, 352. 400.  
Venomous beasts driven away, 345 378. 619.  
Venom cured, 723.  
Vertigo, 431. 568.  
Victory foreshowed, 715.  
Viper's to take without danger, 805.  
Viper's by't cured, 808.  
Ulcers, 34. 51. 65. 104. 423. 439. 500 502. 506. 533. 545. 566. 582. 219. 809. 814.  
Virgin's breasts great, 217.  
Voice weak, 810.  
Vomit, 104. 431. 546. 619.  
Vinegar good against Asps, 636.  
Urine stopped, 34. 71. 68 220. ibid. 645.  
Urines incontinency, 346. 401. 217.  
Urine to retain, 458. 499. 536. 546.  
Urine to provoke, 339. 403. 536. 545. 546.  
Wula, 385. 582.   

W.  
WAter in the belly or stomach, 338.  
Warts, 149. 400. 410. 500 505. 532. 220. 661. 789.  
Wasps stings cured, 655. 656 657. 670.  
Wens, 21. 83. 337. 392. 545. 566. ibid. 629. 692. 741. 792.  
Web in a horse's eye, 29. 84.  
Weakness, 39  
Weasils' bites cured, 568.  
Whites, 65. 104.  
Whore of Babylon, 728.  
Wise to make, 617.  
Witches use Toads, 730.  
Witchcraft, 341. 342.  
Windiness dissolved, 431 499.  
Wit to quicken, 810.  
women's courses, 22. 23. 39 64. 104. ibid. 203. ibid. 294. 215. 216. ibid. 431. 455. 499. 501. 502. 504. 506 616.  
women's courses to stop, 439. 500 502. 504. 663. 570. 695.  
Woment paps swollen, 500 532.  
women's diseases, 532.  
women's breasts, 149.  
Womb foul, 337. 315. 202. 670.  
women's love to Husbands procured, 342.  
Worms in Calves, 69. 535.  
Worms, 104. 200. 202. 338. 346. 408. 741. 810. 814.  
Worms in the eyes, 534.  
Wounds bleeding, 65.  
Wounds, 501. 502. 533. 219. 617. 691. 692. 789. 814.   

Y.  
YArd sore cured, 439.  
Yard ulcerated, 93. 202.  
Yard pains, 498. 505. 506. 544.  
Youth preserved, 616.   
FINIS.   

THE THEATER OF INFECTS: OR, Lesser living Creatures.  
AS, BEES, FLIES, CATERPILLARS, SPIDRS, WORMS, etc. a most Elaborate Work.  
By THO. MOUFFET, Doctor in Physic.  
LONDON, Printed by E. C. 1658.   

To the Noble Knight, and the King's chief Physician, Dr. WILLIAM PADDY: Theodore Mayerne, Knight, Baron of St. Albon, and Companion to the chief Physicians in the Court of Britain, wisheth much health.  
YOur Countryman Mouffet, a notable ornament to the company of Physicians, a man of the more polite and solid learning, and well experienced in most Sciences, had formerly entitled this work of Infects to the ever famous Elizabeth, (who was wise above her Sex, valiant, born to reign well, and ruled so many years by the Votes of her Subjects, and by her own undertake and actions, that were so successful that they were envied at) it was begun by others, but augmented by him, polished, and as it now comes forth exactly perfected, and he thought it no indignity to Dedicate to the greatest Princess the miracles of Nature, which are most conspicuous in the smallest things; which testify the infinite power of the supreme Creator of all things, and raise the minds of Princes who are the children of the most Highest, to the cause of all causes, that they may in all places acknowledge the presence of the Deity, and his bountiful hand in his singular direction in respect of them, and his influence that acts by election, and may adore him with an humble, as with a grateful mind; so weighing by reason the degrees of proportion, that he is most obliged who hath received most. The Author before he could accomplish this purpose, died; he was worthy to have lived longer for the advantage of Art and Learning. Thus the Book was left after his death to his Heir, who had a smaller estate than suited with the name of his Father, or his merit required, and his many watchings and labours sustained for the public good, in curing of the sick, justly deserved. Fortune is blind and will hardly favour those that are the best but against her will, as if it were disagreeing and dissonant that there should be any commerce between Pluto with Apollo, Minerva and Mercury. Elizabeth being departed this life, and James then holding the reins of the British Empire piously and justly, and ruling peaceably amongst the storms that at that time shook all Europe, having weeded out by his Majestic Sceptre, and by the providence of his soul which was prudent even to miracle, all Monsters, which endeavoured to shake the foundations of the Kingdom by Treason, Deceit, Wickedness, Lust, and Wrath. The Over●●ers of this Orphan left in a very poor condition, were resolved to Dedicate this learned Work to this Noble Heros, who was no less famous for his Learning than for a concourse of all Virtues that met in him: but great poverty at home, delayed the business, and hindered this windy intention from taking effect, and the offspring from coming to the light. So the Book lay for a long time in obscurity under the custody of the friends of the Author departed, until such time as it was offered to me by Darnellus, who was formerly his Apothecary, and a very honest man, who wished well to his Master being dead, and was very desirous of his glory; so it lay for some years in my Study cast aside in the dust among Worms and Moths; truly it was no fault of mine, but of the Printers who were so greedy of Money, that though in many Countries I invited them by my Letters, and did solicit them to receive the Orphan, yet they refused (as they said) to take upon them an unthankful business; they were not pleased with the benefit of a noble Art, unless it would pay more than the freight. O the times wherein the pains of learned men are valued at the price the work will be sold for, and the money that must be laid out for ink and paper, or by the depraved opinion of the vulgar (who commonly applaud what is worst) and not by the essence of the thing itself, or dignity of the subject, or the solid explanation of the same! Then t●ere was an Epistle prefixed to the beginning which men call Dedicatory, which being it was to carry the name before it of one of the foresaid Princes, the Edition seemed to come forth unseasonably after they were both dead. Perchance some other man would have cacht at this occasion, to have brought it to King Charles, the great Son of a great Father, under whose fortunate reign in his Kingly person, all Kingly virtues run together in troops, each striving to have the upper hand) and kneeling down before his Majesty, would have offered unto him, in hopes of a reward, another man's Works veiled with a false cover of commendations, or obscured with the great smoke of courtly eloquence. But I have no such genius, for though I have not lived hitherto unwelcome to Princes, yet I have learned by long practice, that we must use their favour soberly, and never to abuse their ears or eyes, and though you do know easy entrance and fit times to come into their presence, yet importunity is always unseasonable, and especially that which hires mercenary Muses for money to set them forth, which are branded with marks of infamy. Do not think that I detract so much from this Work that I think it not worthy to carry the name of a King in the Frontispiece, and might live in public under the protection of so ambitious an Inscription; but I held it no less than sacrilege to name the child in stead of another of my own accord, or to bring a deaf person upon the stage, as to what concerns the exposition of the Argument, and with other birds feathers in the very entrance of the work foolishly and vainly to pride myself: yet that the Book might come forth every way complete, and that the Reader who is a lover of the custom may not desire an Epistle, or complain that there is one wanting, according to my manner (wherewith I honour great men with the honour that belongs unto them, but my friend I respect above all, and that continually) I would prefix to this Natural and Physical History the famous name of some man, who by the common consent of the Learned, is well acquainted with both, and who is joined unto me by no ordinary alliance, who is dear to all good men, and eminent for his own endowments; which office of Reverence and good will may testify to posterity, in what esteem such men are with me, who are intrinsically furnished with the real tincture of manifold learning, but chiefly with that of the most noble Art of all, which I practise: so I have made choice of thee alone amongst many, that thou mayst be to me in stead of them all, Noble Man, my dearest friend Paddy, who art Knighted by the wisest Monarch James, who never did any thing vainly, who adornest thy Virtues by thy Titles, and thy Titles by thy Virtues, as our Thorius hath written of thee. Thou art he who after the wicked Patricide of Great Henry, formerly my most mild Master (which shall for ever convey the said memory of his age to posterity) when I was called by the most Serene James from the French Court by his own Letters, and by a guide appointed to conduct me into Britain, and was immediately honoured with the title of Companion of the chief Physicians, didst not look upon me with bleer and swollen eyes, with the viperous venom of envy; but thou didst entertain me, being a stranger, candidly, and with a cheerful countenance, (as it becomes one of noble Birth)▪ contrary to that of Horace, who accuseth the Britain's divided almost from all the world, of fierceness toward strangers. After that, in the many meetings we had amongst sick people, and in my practice in Physic, when I pleasingly harkened to the opinions of those that consulted, weighed them, and as it belonged to my place, concluded what was to be done, thou didst hear me without brawling or contradiction, which is the imbred evil custom of some unworthy Physicians; and thou didst very often approve of my opinion, as consonant to reason. In the famous College of London, (where as thou wert always most worthy, so thou wert often Precedent) when I was by the votes of the chiefest, and first of all by thy suffrage made a Colleague, according to the King's Character for my place at Court, thou didst willingly suffer me to have the next place to our Precedent: I farther add, that thou didst never oppose thyself to the many petitions or commendations that were offered by me to our most excellent Colleagues; but thou didst always afford me thy ear to hear me, and thy hands to help me. Lastly thou didst always praise me being absent, and as far as it was in thy power, of thy own accord, from the imbred motion of thy noble mind, thou didst defend my good name privately wounded by the calumnies of envious men, and torn by malice, (which is the condition of good, and of the greatest Princes) by that authority which thou hast amongst thy own Countrymen of what condition soever, and thou wouldst not suffer this scab of backbiting to proceed any farther. O most excellent Man! what shall I repay unto thee, who as a true Philosopher, hast no desire of vain glory, and such things as make a great show and are vulgarly praised, sought for, and desired by other men, are now esteemed base with thee? My grateful mind, and most full of love towards thee, commands me to offer this small token to thee in testimony thereof, which accept freely and willingly, and suffer that by this sincere gift, that wicked saying may be disannulled, that men of one profession cannot endure one the other. God the best and the greatest hath granted unto thee long life, by a prosperous aspect of the Stars, for the good of thy Citizens, whose health thou hast preserved and restored by thy care for very many years effectually hitherto, that posterity must justly acknowledge that thou hast lived long, worthy not only of a Garland of oak, but a Statue of gold also, (if our times would afford such honour). Now thou well deserving Captain, discharged by age, thou Champion freed by reason of years with a token of honour, thou conqueror of monsters, that daily spring up with too fruitful an increase for the destruction of mankind, dwellest with thyself, thy soul yet sustaining thy dry body yielding to wasting time by degrees very easily, which being defiled with no conditions of her prison, sees the Have 〈…〉, and is almost come into it; thy mind being abstracted from the sad vexations of humane life: and what time thou hast to spare from divine Meditations, penetrating into all Nature, and the secrets of things, thou dost expatiate into the pleasant green Gardens of various natural Philosophy. Behold here is a most exquisite Garland for thee gathered out of the most secret Orchard of our great Parent, which will not only feed the eyes, but will lead the singular acuteness of thy wit, which thou aboundest with into her most hidden places. Thou being an excellent Anatomist, I beseech thee try if thou canst dissect Infects; the great Stagyrite being thy guide, who did not disdain to search into the parts of Animals. Thou shalt find in the little body of Bees a bottle which is the receptacle of Honey sucked from flowers, and their legs loaded with Bitumen which sticks fast to make wax. Also in the tail there is a horny sting full of revenging poison, that is ready to draw forth as soon as the Bee please; but the King of the swarm is said to want one, for there naturally belongs to the supreme power, who can overthrow all when he will at his pleasure, and there ought to be an imbred gentleness, whence it is that Kings by their proper attribute are called Fathers and Pastors of the people. In Gnats you shall observe their sounding trumpet that will suck blood out of Animals, and will draw out moisture through the joints of the most solid wood, and wine-vessels. How wilt thou be pleased to see the small proboscis of Butterflies wreathed always into a spiral line, after they have drawn forth nutriment from flowers, their extended large wings painted by natures artificial pencil, with paints cannot be imitated; to which the very Rainbow is scarce comparable; Which right against the Sun a thousand colours shows.  
What a pleasant spectacle will this be when the artificial hands carefully and curiously guide the most sharp penknife, and very fine instrument by direction of the sight! To behold the pipe of the Grasshoppers that live upon dew, and the organs of the shrill sound they make, that in the heat of the Dog-da●es importunately beats upon the ears of travellers, which are so framed, that their concave belly is made vaulted under the Diaphragm, over which is extended a cover of a thin and dry membrane, like to a Drum, which lets in the air by an oblique turning, which being beaten by the regular and successive motion of their wings, and stomach, coming in at a stra●t passage, and presently dilated, beating against the rough-cast walls of the hollow place, and refracted, makes a sound. To see the horns of the great Beetles, that are like to Stag's horns, and with sharpest points are able to make wounds, and the muscles that move them, and tie them on exceeding fast. The Rhinoceros is of the kind of great Beetles. The swelling purse which is the matter of the silk, and is wound back again into many turnings, by Silkworms which are chief of all Caterpillars, of divers forms and colours; in which after the time destinated for the concoction of their food, which is gathered chiefly from Mulberry-leaves, a tenacious glue or jelly is reserved, until such time as their ventricle swelling, and nature affecting to attain her end, the Worm by degrees belcheth forth her spittle, the thread whereof growing firm by the air (which is provided to make garments for great men) this little creature dispenseth through her very narrow claws, and spinning with the motion of her head and of half her body, with the kembing of it by the help of her forefeet; she first disposeth it for the strengthening of her clew of yarn, and after that upon her own sepulchre where she must receive her transmutation. How the Spider thrusts out her excrements by her lower parts of her body, which is drawn forth into a web, of which she poor creature frames-nets with great labour, which are necessary to sustain her life; and with her long legs that end in sharp claws, she knits them into knots, being continually obnoxious to repair her work. In the uppermost cases of the green Locusts which feed upon hedges, there are two scales that are hard as horn, the mutual rubbing together whereof by the ministration of the air beaten with their softer wings, make a very sharp sound. The head of all of this kind is armed, their hinder legs are hard, dry, long, by the vehement thrusting whereof against some firm object, with the help of their most strong tendons, they will cast their body a great way, being equally balanced, and is heavy enough for the proportion of it, like an arrow coming forth of a bow; as it happens to Fleas that leap with a huge force. But which is yet more, besides their pincers which are as sharp as keen razors, where is a direct passage from their mouth to their tail; the pylorus is compassed 〈…〉 out with toothed bars, that answer one the other with a thorny gomphosis, wherewith they destroy whole fields with devouring foreteeth, like chisels, and grind them as it were in a mill, and very suddenly they void it forth again; their hunger never ceases until the vile creatures have consumed whole Countries which God is angry with, divine revenge commanding them; and brings to nought that people, who ridiculously threaten heaven with destruction. You shall see the sharp spears that arm the mouth of the Spiders Phalangia, and by the small wounds they make, a strange venom enters, and penctrates into the centre of the body, and sticks fast to the deepest marrow, lasting so long in the subject that receives it as the cruel beast lives; and is exasperated periodically at certain hours, troubling the fantasy of the persons wounded, which is abated with colours objected like to this Spider; yet it ceaseth not to rage, until music causeth them to dance, and provokes them to sweat abundantly, whereby the paroxysm is dissolved, which the day following returns at the same hour. You shall behold the internal fire of Glow-worm's fastened to their tails, and the torches of the Indian Cocuia that shines in the night, and overcomes Cimmerian darkness. And moreover, if you take lenticular optic Glasses of crystal, (for though you have Lynx his eyes, these are necessary in searching after Atoms) you will admire to see the dark red colour of the Fleas that are curasheers, and their back stiff with bristles, their legs rough with hair, and between two foreyards there stands a hollow trunk to torture men, which is a bitter plague to maids, and is the greatest enemy to humane rest, especially when that men would sleep. You shall see the eyes of the Lice sticking forth, and their horns, their body crannied all over, their whole substance diaphanous, and through that, the motion of their heart and blood, as if it floated in Euripus. There will appear to thee the flat bodies of the petulant Crab-lice, with their grapples, wherewith they perpetually launce man's skin between the hair with their mouth, and stick on faster than Cockles do to the rocks. Also little Hand-worms which are indivisible they are so small, being with a needle picked forth of their trenches near the pools of water which they have made in the skin, and being laid upon one's nail, will discover by the Sun-light their red heads, and feet they creep withal. And if from the inspection of parts you will recall your mind to consider the generation and beginning of Infects, and will weigh the various transmutations which they undergo, as of Worms into Flies; of Caterpillars (the several species whereof have their original from the corruption of several vegetables) into Chrysallides, (that shine as if leaves of gold were laid upon them) and Butterflies, whose eggs again produce an offspring like Worms, Nature acting successively in a circle, and constantly by a perpetual motion running back into herself: you will doubtless enter upon a large field of Philosophy concerning three Kingdoms of the universal spirit, (the Vegetable, Animal, and Mineral) equally penetrating, replenishing, and governing, and upon the power and activity of it, introducing divers forms into beings that pertain to each of them, according to the disposition of the matter: also the commerce of all sublunary bodies amongst themselves will exercise your contemplation, which though oft times they seem to fight one against the other face to face; yet they agree in one, and from one the other, all and each of them borrow something. And if Animals and Plants be transmuted, why should that be denied to Metals? which thing, many genuine Ministers and legitimate helpers of Nature boast, and not without reason, that they can do it by Art: and that only by removing of impediments, and by a convenient application together of actives and passives; which being done, the Philosopher leaves the whole work to Nature only, which by a gentle outward heat, being helped without too much haste, doth raise up an internal fire; which is the Workmaster of the Elixir that must procure health and riches: that I may hiss out Asses, who triumphing in the Lion's skin, erect a tumultuous and confused furniture in their Laboratories, and dig forth all things under ground from the very bottoms of Mines, and melt them in the fire, being desirous to make trial of their own dreams.  
Their Patrimonies they together pack,  
Plying their hidden work with Coals full black,  
When they have spent, and laboured all in vain,  
Nothing they find, nothing they seek again.  
But passing over these blowers of the Ashes, if you be pleased to reason deeper concerning Infects; you shall find what will exercise you in the Monarchical government of Bees, the Democratical of Ants, and the oeconomical providence of them both: of that in gathering and laying up Wax and Honey: of this in replenishing her granaries, and biting asunder the grains of corn● at that end where they spring forth, lest the provision which is gathered with hard labour, and laid up for winter, by the force of an imbred heat in their workhouse under ground (which is hot whilst the Winter lasts) should corrupt, being spoilt by a sudden production, and a plague arising, together with a famine overspreading, should destroy the whole nest. Nor can you lightly pass over the Architecture in framing the cells in the combs of wax, mathematically to an exact Hexagon; in the hollow places of a Wasps nest; in the various chambers of the Ant-hill, and winding Meanders: in the joining together whereof he saw granaries, chambers, hospitals, places of burial, besides the innumerable endowments of these indefatigable creatures, their functions and labours, and he could not admire or praise them sufficiently, who had spent a long time in the contemplation of them, thinking it a work worth his pains, his whole life past being employed in this negligent and very idle business. Silkworms, all Caterpillars, and Spiders, show their art in spinning, making snares for Flies, and pitching their nets to provide themselves victuals. The Wood-worms practise graving, with the rasp of their mouths piercing into the timber: Ants and Bees, amongst other Infects, will teach men piety toward old men, tired, sick men, and their own children: Oil Beetles sacred to Apollo, will teach them to love their offspring, who never cease for 28 days to roll up and down a dung-pil, (which is the receptacle of their seed) from East to West, following the Sun's motion, until it be fit to hide in the ground for the production of their young, after the space of a Lunar month, which nature hath assigned for the forming, and excluding of this Worm, which shall at length become a Fly. Here take notice that the male hath a prolific seed without help of the female, and can generate by itself putrefaction of fit matter interceding in a convenient matrix, though it be not animal. But (that which crowns all the me●itations of a Christian man, and carrieth him aloft) consider how the Silkworm makes herself a tomb, that is unpassable, by reason of her woven work that is most compacted within, in which the Worm contracted into itself seems to die, and by a prodigious metamorphosis it is born anew a Butterfly, a more noble creature, which by the weaving of its wings flies up into the air toward heaven, whereas before its burial it lived a base creeping creature fastened to the earth, and glued to the food of the ground. See whether a little beast that is obscure, of the kind of Locusts, living amongst the stubble of the fields, when she is consumed with extreme leanness (which from the posture of one that is praying, the French men of Narbon call Pregadion) do not teach men to hold up their hands in prayer unto heaven, and admonish them to observe a convenient gesture in offering up their supplications unto God. What think you of the greater Beetle, the Indian Rhinoceros, which being bred without a female (as the rest of the like kinds are) dies, and riseth again out of her own corruption, like a Phoenix, after her change, when she was supposed to be wholly dead. Lastly, what think you of Flies, which when they are drowned many hours in water, if you bury them in hot embers, you shall revive them again. Truly I doubt not but that amongst those serious cogitations, (the object whereof will seem not so serious in respect of other false appearances of men, that are illiterate and unreasonable) thy mind may rise to its original, and fastening thy eyes on heaven inspired by God, wilt cry out, O the depth! and with the divine Psalmist wilt return a Psalm of thanks to the Maker of Nature: How wonderful are thy works O Lord! In wisdom hast thou made them all, the earth ●s full with thy possession. So shall I have whereby I may rejoice, that however the whole course of thy age hitherto hath been but one continual act of Philosophy, yet that by the rare advantage of this Present which is curious with variety, I have given thee a new occasion of no less solid and profitable, than of pleasant and ingenious meditation. Suffer therefore that a friendly hand may convey into your Library the Off spring of the most learned Mouffet, which is now at last published and brought to light, and amongst so many volumes wherewith thy Study shelves are most excellently furnished, assign a place for it, worthy of the Father and the Son. Besides the good things mentioned that shall from thence accrue unto thee, and the very great increase thou shalt reap from the hours thou shalt spend in reading the Book, (if I may jest with thee) thy own profit shall not want its advantage, lest thy proper benefit should here seem to be neglected. In these leaves thou shalt find what will drive away the plague of thy delights, those beasts that are the greatest enemies to the Muses & their darlings, I mean the Moths that devour Books, which with a greedy belly and iron teeth (though their bodies be very small) prodigally waste and rend the lucubrations of whole ages. Let those evil beasts that are the most deadly mischiefs of angry nature be destroyed after an ill manner: to prevent the propagation whereof, and to kill their infamous progeny (whilst in the mean time learned writers of Books endeavour to abolish their kind utterly, or their sedulous Collectors do what they can) this Book (which I send to thee as a remembrance of my love, will teach thee in the Chapter that treats of it. But let it suffice, I began with a small pitcher, why should the wheel run till it fill an Amphora? The heat of good will and fruitfulness of the subject carry me away; I must now take off my hand, lest my Epistle should proceed absurdly beyond the bounds, which already unawares hath increased into a volume. Believe that I am affectionated to thee, and how well I wish and desire to thee, these lines I have written may speak. What remains of thy days which God hath appointed thee to run the race of thy life, before thou receive thy heavenly reward, I wish thou mayst finish without any pain of mind or body; and that I may speak with Aristotle writing his last Testament, I pray from my heart, that thou mayst live longer here, for it is well, but if any thing happen, that thou mayst safely arrive and enter gloriously into the harbour of the blessed at the moment decreed.  
Farewell. From my Study in the Ides of May, and the year of Man's Redemption, 1634.   

A Preface upon the undertaking of this Argument; and of the worth and use of it.  
THat the History of Infects is worthy of the chiefest Philosophers, the pains of great Aristotle, and Pliny, and of our Wotton in describing them doth sufficiently demonstrate. After their time Conradus Gesner laboured not unfruitfully, to perfect that work which they began; but by reason of his short life, he fainted in the beginning of the race, nor was he able to put an end to it. But when Pennius of blessed memory met with those papers by a better fate, for fifteen years together by infinite reading of all Authors, he enriched the History by the exceeding great help of Quickelbergius, Clusius, Camerarius, Sir Thomas Knivet, and of his most learned brother Edmund, Jo. Jacob, Roger Broun, Brite, but chiefly of our Brewer; and some courtesy of Peter Turner. That is to be lamented, that he also was taken away by untimely death, before he had disposed of the matter and framed it to the dignity of this work, which he had heaped up together on all sides; Hence it was that his Letters were full of blots, and confused with doubtful Characters: and they had perished, had not I laid them apart, when they were ready to be cast out of doors; and with a great sum of money had redeemed all the torn pieces of it. For I had rather something should be taken off from my own estate, than from his glory, who had spent so much pains in the description of Infects, and so much money for the Platens engraving; wherefore this Man's and Gesners and Wottons fragments being disposed in order, adding to them the light of oratory which Pennius wanted, I forged the History, and according to my abilities, (which I know how small they are) I at last brought it to a period. At first I was deterred from it by the difficulty of the work; because I saw that Infects are hard to be explained, both in respect of the unusualness of the subject, and also of the sublime or rather supine negligence of our Ancestors in this point: for they stood still in the very entrance, and they saluted them only by the way, or as the proverb is, at the threshold of the door. I also feared that (which fell out it may be) lest there should want dignity of oratory, for so exquisite a Narration; chiefly when as I oft observed Pennius to be gravelled here, and I seldom went to those that were Artists of words. Also for a time I was detained by examining the causes of Infects; which being unknown, the History can neither be well penned, nor rightly conceived. Moreover friends checked me (and that sharply) that I did but rough-cast another man's building; as though I were one who sought for the Garland in every business, and thirsted after glory more than it was fit for me. They said moreover, that since some worthy honest and profitable end must be propounded to every business that is rightly undertaken, yet none of these was to be found in these imperfect creatures, but I should lose my time, charge and labour exceedingly. By these hindrances I was as it were made fast to an anchor, and left off for a short time to sail any farther: and sometimes taking up my pen, sometimes casting it away again, I was in divers minds, until that certain reasons allayed these floring of my thoughts, and did again kindle, as it were, a desire in me to hoist up sail again. I opposed against the difficulty of the work, the desire of attempting things that were very difficult; remembering that for nine years Troy seemed to be impregnable, but was taken in the tenth year it was beleaguered. As for the dignity of the style, I was persuaded that men of a sound judgement would not consider how neatly, but how well I discovered the nature of Infects; for however some men's vain wits, desire much affected eloquence, yet those that esteem of things soberly, altogether reject it. I put off the ignorance of the causes, with the answer of Theophrastus, who though he sunk under his too earnest enquiring after them in plants, yet he did not conceal so profitable a History. It shall suffice us to have measured the causes by humane capacity and mete-yard; for as it is the part of an ambitious man to promise a certain knowledge of them which is only in God, so to have no knowledge of them at all, is the part of a beast. The example of Galen, took away from me the fourth scruple I had; who though he added to Hypocrates but a few things, except the grace of Oratory, and did only open that way of Physic which he had set down; yet is he so placed in the second rank amongst Physicians, that many think him worthy to have the first. Which thing I have not only done in this book, (I am willing to speak the truth concerning my own work) but I have inserted entire Histories, and above a hundred and fifty pictures, which Gesner and Pennius knew not; I have mended the method and language, and I have put out above a thousand tautologies, trivial matters, and things unseasonably spoken: for I have had regard to the squeamish stomaches of men of this nauseattng age, that not only loathe Coleworts twice sod, but even Ambrosia twice set upon the table. Notwithstanding how small soever this my pains may appear, (for it cannot be thought no pains) he that shall make trial in something of this nature, he will rightly perceive my labour, and will of his own accord take heed how he go to repair old and decayed houses, with new matter; it had been better to have written a new History than to have mended this which was foe tattered and confused. As for vain glory, I desire it may be as far from me, as I wish the light of this History may be near to you. I confess that not to love honour is contrary to mine, and all humane nature, yet so that I hold boasting to be amongst the greatest vices, and I equally reject foolish estentation in small matters. Socrates, Plato, Hypocrates, have taught us better, who in their times both writ many things, and were exceeding far from the ambition of glory. I know not whether they are to be numbered amongst men most desirous of honour, who publishing nothing of their own, make unlearned men to conceive of them, that they abound with hidden learning; as if they were like bottles forsooth, that were so full, that they drop very slowly or not at all. I shall add this concerning the dignity of this History of Infects, (lest we should think God made them in vain, or we describe them) that in the universal world there is nothing more divine than these, except Man. For however in show they are most abject and sordid, yet if we look more nicely into them, they will appear far otherwise than they promise in the bare outside. It oft times comes into my mind (saith Gallisardus) to think of our Italians, who commonly admire vehemently things notable for magnitude, or new and unusual; but things obvious in all places, and that are very small they despise; yet if they look exactly to the matter, it will be easy to observe, that the divine force and power show themselves more effectually in mean things, and they are far more miraculous, than those things the world with open mouth respects so much and admires. If any man bring from far the wonderful Bittour, Elephant, Crocodile, there is no men but runs quickly to see that, because it is a new thing and unusual; and when they have leave to see them as much as they will, they only wonder at their greatness, colour, and such things as fall under the apprehension of their senses. But no man regards Hand-worms, Worms in Wine, Earwigs Fleas; because they are obvious to all men, and very small, as if they were but the pastimes of lascivious and drunken Nature, and that she had been sober only in making those huge and terrible beasts. Nor is this vice peculiar to the Italians only, but it is common to the English and to all mankind; who that they may see those large beasts that carry towers, the African Lion, the huge Whale, the Rhinoceros, the Bear and Bull, take sometimes a long journey to London, and pay money for their places on the scaffold, to behold them brought upon the stage: yet where is Nature more to be seen than in the smallest matters, where she is entirely all? for in great bodies the workmanship is easy, the matter being ductile; but in these that are so small and despicable, and almost nothing, what care? how great is the effect of it? how unspeakable is the perfection? as Pliny saith. Do you require Prudence? regard the Ant; Do you desire Justice? regard the Bee; Do you commend Temperance? take advice of them both. Do you praise valour? see the whole generation of Grasshoppers. Also look upon the Gnat (a little Insect not worth speaking of) that with her slender hollow nose will penetrate so far into the thick skin of the Lion, that thou canst hardly or not at all thrust a sword or javelin in so far. A man hath need of steel to boar into oaks, which the Wood-warm eats hollow with her teeth as the sound can testify, and as if she had Polycletus his graving instrument, she carves out seals. But if I would relate the skill of some of them in building, fight, playing, working, perhaps I might be thought overcurious in these small things, (of which the Law takes no notice) and more negligent in greater matters. Now I come to their use, and that manifold, and in respect unto God, to Nature, or to Man, very great. For if the Gentiles according to that saying of the A postle Paul, Know God by the creatures: truly they may hence, as from a higher watchtower behold his Omnipotence, Majesty, Providence. For some of them are so small, that like those lines Callicrates drew, they cannot be seen but with good eyes, and when the Sun shines very bright: as I remember I once saw a Fly far smaller than a Worm in wine. Would you have a Musician? hearken to the Grasshopper, which is always filled with singing, and lives without meat; and by her most pleasant melody challengeth the Nightingale. Would you hear a Trumpeter? ●old your ear to the Beehive, hear the humming noise: harken a little to the Gnat, in whose small beak the great Master workman hath form that horrid and clanging sound of the Trumpet. Do you despise a Louse▪ yet when the Egyptian Magicians deceived Pharaoh by producing the greater creatures, in the forming of this so contemptible a creature, they yielded the garland to Moses. Wherefore Galen (17. de usu partium) breaks forth rightly into these words, after he had explained the wonderful generation of hairs, and the use of them: saith he, If there be so divine virtue in parts that are so sordid and nothing considerable, how great may we suppose the excellency of the same is which rules in the heart and brain? Truly if a man that is addicted to no sect, would freely ehter into the consideration of things, considering the fabric of any even the smallest creature, and that in every part though never so base, so great virtue resides, he shall easily understand the excellency of the mind which is in man, and from the principles in physic shall ascend to Divinity, which is far better and more excellent than all Physic. I suppose that no nation nor society of men amongst whom there is any Religion of the gods, have any thing comparable to the Eleusinian or Samothracian Ceremonies; yet these do set forth but obscurely the mind of all things which they profess; which is plain enough in the fabric of all living creatures. For you must not think that in Man only the Art of the great Artificer is so great, as I have explained before, but what creature soever you would dissect, you shall find the like art and wisdom to appear in it. And such creatures as you cannot possibly dissect, will make you to admire the more, the smaller they are. For if a certain Carver lately obtained exceeding great commendations, and that deservedly, because on a very small Ring he so curiously engraved Phaeton riding in his chariot with four horses, that you might see their mouths, bits, teeth, 16 feet, and all their parts exactly framed: truly since all that workmanship had nothing in it more excellent than the leg of a Flea, it is evident that God that made the Flea, hath more Art and Excellency in him, that not only made it, but that he did it without any labour, and when he hath made it, doth continually feed and nourish it. Wherefire let us leave off to admire any longer the vast and huge Colosse, and with the chief Master of true wisdom, let us descend from the Cedar to the shrub, that is, from the most highest trees to the most contemptible weeds, or rather the most abject of all vegetables. And if he thought that the history of the meanest plant was not unworthy of a King to contemplate and write of, how much more excellent are Animals than Plants, so much more doth this work deserve the patronage of a King, and philosophical contemplation than that doth. When Heraclides had invited some of his friends to his poor Cottage, they stood only before the door, being afraid to come in because the place was so narrow, or the room so foul: to whom he spoke thus: I pray come in, here are Gods also: thereby implying that the greatest God was in the smallest matters; and that there was a spirit in all things, though never so despicable. And truly, if the fabric of Infects were worthy of so great and divine Artificer, how can the contemplation of them be unworthy of the understandings of poor contemptible men? Amongst the soldiers of Palestina, God raised great Goliath, a Giant amongst men; yet would he have him overthrown by the sling of one poor shepherd. Amongst the Spanish Pilots, how many tall Mariners there were? yet they all submitted to one small Drake, and Neptune himself in a manner yielded up his Mace to him. The Oak is great, and grows very large; but God destroys it by the slender Ivy that clings about it, that it might not grow proud of its force and might. Farewell than all those that so much esteem of creatures that are very large● I acknowledge God appears in their magnitude, yet I see more of God in the History of lesser Creatures. For here is more of prudence, sagacity, art, ingenuity, and of certain evident divine being. Wouldst thou praise Nature, God's ordinary hand? from Whence wouldst thou take thy beginning better than from Infects? for where hath he planted so many senses in a Gnat? where (saith Pliny) hath he set the eyes? where the smelling? with what curiosity hath he fastened the wings? with what great art hath he extended the small legs? and disposed the hungry hollow belly, and hath made it thirsty after man's blood▪ and as the small beak it hath cannot be seen, he hath so made it double by a reciprocal art, that it should be sharp pointed to enter, and hollow to draw it forth. I let pass that admirable variety, comeliness, and fecundity that is in Infects, which commend the riches of quickening Nature in greater multitudes, and set forth unto us the great plenty of it, which cannot be exhausted. If you consider men, as they cure almost all the diseases of men's bodies, (as I shall declare more at large in their, History) so they furnish their minds with variety of examples of virtues, whereby they may instruct their souls, and teach them, that otherwise would be very wicked. Wherefore Solomon the principal Master of true wisdom amongst men, sends sluggards to the Arts hill, and tumultuous people to the bands of Locusts, and incites mortal men to the contemplation of the Spiders in their houses, that from the School of Infects we may learn virtue, and may lift up our eyes unto the power of God, which are too much turned away from him. Go to, saith Tertullian, O Man thou reliest upon thy own strength, and distrustest God, yet consider that there is so great strength in the smallest creature he hath made, that thou canst not endure it, nor ever be able to do as much. Imitate if thou canst the Spider's curiosity, endure the sting of the Spider Phalangium, avoid the nastiness of Lice, take a Gnat out of thy throat, sleep when Fleas or Wiglice bite fiercely, keep thy trees safe from Caterpillars; drive away Weevils, Trees-worms, Vine-worms, and Timber-worms: wherefore as God shows his power more in this more notable Artifice of Infects, so his great mercy it more apparent, because there is hardly any disease of the mind or body, but a remedy may be fetched from this store-house to cure them both. If men should deny that they contribute very much to feed, and fat, and cure many other creatures, Birds and Fishes would plead for them, and the brute beasts that feed on grass would speak in their behalf: wherefore though with many every thing that is new, or hard to obtain, is most valued, and this is accused by the perverseness of wicked men, and ignorance of unlearned men, to be a work of curiosity, ostentation, and of no profit,  
Yet see its shape of things that are so small,  
Nature, and Fate, and great original.  
Wherefore I exhort those chief men, which I named at the beginning, who have deserved excellent well in the History of Infects, by communicating both the things themselves and their pictures, that with that humanity they have been assisting to me, and to Pennius hitherto, they would continually proceed in the same for the augmenting of this work: for so shall they be truly accounted, as they are, Physicians sons, and shall most amply set fortl the glory of God and Nature. To which if I may appear to have had as much regard as I have had to the certain profit of men by this work, I shall not regard the envy of any man; for I never studied to please all men, and yet I always endeavoured to offer unto the Creator of all things, some part of thankfulness.   

THE THEATER OF INFECTS: OR, Of lesser living Creatures.  

CHAP. I.  
Of the Names, Description, and Differences of Bees.  
OF all Infects, Bees are the principal and are chiefly to be admired, being the only creature of that kind, framed for the nourishment of Man; but the rest are procreated either to be useful in physic, or for delight of the eyes, the pleasure of the ears, or the completing and ornament of the body; the Bee doth exceed them all in every one of these.  
They are called by the 


Hebrews, Deborah.  
Arabians, albara Nahalea Zabar. 
The Name.   
Illyrians, Weziela.  
Italians, ape, api, una sticha, moscatella, ape a scoppa, pecchi.  
Spaniards, Abeia.  
French, mousches a miel.  
Germans, ein ymme bynle.  
English, Bee, bees, been.  
Flandrians, Buy.  
Polonians, Pztzota.  
Irish, Camlii.     
The Grecians give divers names to Bees, according to the diversity of Nations, Countries, and places; for divers nations do attribute divers names to them. But the most common and vulgar name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (but Hesiod calls the Bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) because they are busied in their work, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or because of their sweetness, or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in regard of their honey, in making of which the Bee is a cunning artificer. For they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because there is no Insect more studious, more industrious, and laborious. Hesiod calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gesner had rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for it is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But Suidas, Aristotle, and others, do rather make it a Hornet or a Wasp. Although Gaza's interpretation, and the Poets do call it Apis a Bee. Stephanus calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, I do hive Bees. Hesychius calleth one kind of Bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and others call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from its framing. They are called also from their destroying of flowers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, destroy-flowers; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, yellow, from their natural soil and seed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and in regard they have blunter stings than Wasps, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and from the sound and buzzing noise of their wings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though some in Isocrates do interpret the name by Gnats, when he writeth that some have writ in the praise of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But Bombus is properly the noise Bees make: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, among so many significations, saith Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a kind of stingless Bee; Isidorus calleth him the King or Emperor of the Honey-tents. In respect of his common inheritance, he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an airy inhabitant; in respect of its country 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it were the Trojan wood: pecker. The Bees receive also divers appellations and names from their offices and employments, as some are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from their command; some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from their sweet singing; some from their work, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and some are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Potters, in regard of fashioning of their combs, or their emplaistring of their waxen 〈…〉 whereon the Bees do secure themselves from the injury of the wind and rain. The Latins call these Infects by one name, Apes or Bees. Varro calleth them sometimes Birds, but improperly, for they are flying creatures but not Birds. Some think they are called Bees, because their swarms 
Apes or Bees whence so called.  do cleave together by the feet, like a bunch of grapes. And beside the most conceive that this name of Apes is compounded of a, a privative particle, and pes, a foot, as if they were produced without feet, as Virgil saith, Trunca pedum primo, that is, lame or deprived of feet. Servius is of the same opinion. And truly the new fresh brood (which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) do want feet, but in the time appointed by nature, out of the crusty and waxy comb the Bee doth creep forth. But in regard it keepeth not this analogy of the name of Bipes, edis, Tripes, edis, compes, edis, the name is more simple, from whence comes the Diminutive Apicula, or a little Bee.  
The Bee is an Insect living creature, four-winged, bloodless, skilful only in his artificial 
The Definition of the Bee.  making of honey. For he that writ the Garden of Health, seemed to dote much▪ by confidently affirming that Bees were fourfooted beasts, for Nature only bestowed on them four feet that they might go upright, and not more, lest it might hinder their flying. But omitting this futile Author, let us more amply describe this most profitable and wi●e Insect.  
Their eyes are horny and made inwardly, and so is their sting, neither do they want tongue, 
The Description of the Bee.  and teeth; they have four wings, which are dry (as those of all other Infects) shining, and fastened or joined to their shoulders, the last whereof are the least, that they might not hinder their flying; two claws as it were growing forth of the ends of their little feet, between which in stormy weather they carry a stone to poise and balance their light bodies, lest the impetuous violence of the wind should drive them from their houses; and therefore we need not give credit to Lucian, that they ought to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, footlesse creatures. They do not breathe (by Pliny's favour) but pant, and are refreshed by transpiration. Their stomach is framed of the most thin membrane, wherein they not only conserve and keep their collected honey, but concoct, and purify it; which is the reason that Bee's honey may be kept longer than any Manna or aerial body, or rather is altogether incorruptible, as we will show hereafter.  
Aristotle 9 Hist. cap. 10. saith that there are nine kinds of Bees, six whereof are sociable, and do live together, as Bees, the Kings of Bees, Drones, Wasps, Hornets, Moths. Also three solitary and insociable, the greater Siren, the lesser Siren, and the Bumble-Bee; of which kind Simius Albertus does reckon up nine, but gives them such harsh and barbarous names, that it seems he rather feigned them, than knew them. Lib. 8. tract. 4. cap. 2.  
But Bees do differ, and are distinguished in regard of their matter, form, wit, disposition, and office, and these are all their genuine, and natural differences, which I have collected out of infinite Authors. Concerning their matter (if we may credit the curious searchers into the works of nature) some of them are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Lion's brood; others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Bull's brood; and some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Ox brood; and some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Calf's brood. But the best and noblest bees are generated and bred out of the Lion, and the Kings and Princes of them do derive their pedigree and descent from the brain of the Lion, being the most excellent part of his body: it is no wonder therefore if they proceeding and coming from so generous a stock, do assail the greatest beasts, and being endued with a Lion-like courage, do fear nothing. The noblest Bees next unto these, are those that are generated out of the Bull, being also a strong and valiant beast, the excellency both of their disposition and bodies being equal to their stock and pedigree. The next are the Cow-Bees, or Oxe-Bees, which are indeed very industrious, laborious and profitable, but of a milder disposition, and less inclinable to anger. The Calf's carcase doth generate more soft and tender Bees, excellent makers of honey, but not able to endure labour, in regard of their tenderness, and in regard of the weakness of their matter short lived. Some also do write, that Bees may be bred out of their own ashes sprinkled with honey, and laid forth in the sun, or some warm place, which sort may be called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Self-begetters. Bees of the best shape are small, variously coloured, round, and bending; the worse shaped are long. The difference of their forms and shapes ariseth from four causes; Nature, 
The difference of their shapes from nature.  place, sex, and age. For some are domestic, or house Bees; others are wild or would Bees, these delight in the familiarity and company of men, but not the other, which do exercise themselves in making honey in trees, clefts and crannies of the earth, and in the rubbish of old houses and walls. Again, some of the tame and gentler sort of Bees, do live in pleasant gardens, decked and beautified with all sorts of flowers, these are great, soft, fat and large bellied: others are kept in villages, going far for their food, and feed on flowers they light upon by chance. The lesser more hairy, yet for their work, industry and skill, they exceed the other. Of both kinds some are bred with stings (as all true Bees are) and others without stings, as the bastard Bees, which have a greater and softer belly, throat and body, but not famous either for manners, or ingenuity. They call this kind of Bee the Drone, because they seem to be laborious, and are not; or because under the colour of labour (for they sometimes carry wax and diligently fashion their combs) they devour the honey. And these are of a black shining colour and larger bodied. Moreover some bees are descended from their Kings and Dukes, whereof Aristotle maketh two kinds. The yellow, which is the best, and the black streaked. Others do reckon three Kings, differing in colours, black, red, and spotted, or streaked. Menecrates doth report, that the divers coloured are an inferior sort of Bees; but those streaked and diversified with black, are the better. All of them are twice as big as other Bees. He that is elected Monarch or King of the whole Swarm, is always of an excellent shape and twice as big as any of the rest; his wings are shorter, his thighs strait and strong, his gate loftier, his aspect more stately and majestical, and on his forehead a white spot like a shining Diadem or Crown, differing much from vulgar Bees in regard of his shining colour. But the place doth alter, sometimes their form, and sometimes their nature, sex also and age do change them in both respects. For in the Molucco Islands Bees are like to winged Ants, but somewhat lesser than the greater sort, as Maximilianus Transylvanus in his Epistle to the Bishop of Salispurg, eloquently relateth: In America near the Rivers of Vasses and Plate, the Bees are not like ours, being no bigger than those small flies which trouble us in summer, they build their nests in hollow trees, and they make far greater combs and fuller of holes; the end or tip of their wings (as Oviedus and Thevetus relate) seem to be bitten or cut off, in the middle whereof they have a white spot, and they have no offensive stings. The wax which they make is of a duskish pitchy colour, and they are for the most part evil conditioned. Aristotle lib. 5. hist. cap. 22. mentioneth a certain kind of Bee, that is of a soft industrious nature, which maketh honey twice in a month, being of a gentle pleasing disposition, and busied only in making of honey. Such there are also in the Country of Peru, which do make a soft and melting kind of honey, which do stop their doors so close with wax, that they leave but a very small hole for their ingress or egress. But almost all our Bees in Europe are of a blackish colour, not so much in regard of the easy concoction of thin substance, than that they seem to be of a grosser diet, and of a thicker composure, and therefore the thicker matter doth remain within the skin, which the Bees of Peru and Pontus, by reason of their thin skins, and the fineness of their dewy nourishment, do easily thrust forth; unless that be the cause, we must ascribe the variety of colour, to wanton nature: as we do for white bears, and white blackbirds; which seeing she herself is various and of many shapes, it is no wonder, since she delights in variety of colours that she hath not made all Bees of one colour. The kinds of common Bees, (as Columella observes out of Aristotle) are thus distinguished; some are great, round, black, hairy: others are less, round, of a dark colour, rough hair: there are yet others less than they, and not so round, but more fat, of a straw colour on their sides: there are some least of all, very slender, sharp, whose bellies are various coloured from yellow, and very small. But the blackish are most to be approved of, that are very little, round, lively, shining, gentle, having (if we credit Virgil)  

Their bodies shine with equal spots of gold.  
The greater Bees are, and fatter or longer, the worse they are: and if they be fierce and waspish, 
The difference of their minds from the place.  they are worst of all. But their anger is pacified by the daily company of their keeper, and they are made more tame with the only tinkling of brass. The Bees called Chalcoides in Crete, are of a brazen colour, and something long, and are said to be very implacable and given to fight, exceeding all others in their stings, and pricking more fiercely; so that they have driven the Citizens out of the Towns by their stings. And Aelian out of Antenor relates, that in the Mount Ida, the remainder of that race, dwell and make their combs. Such are also the Bees at Carthagena like to Muskitoes. Pausanias writes in Atticis, that Bees are so gentle in Halizomus, that they go forth to feed amongst men, and wander where they please, for they are shut up in no hives; wherefore they make their works every where, and that so fast, that you cannot part the honey from the wax. They are smooth, shining, of variable colours, and not unlike to our good Bees. Lastly, since all Bees are by nature void of poison, yet the place causeth the long Bees, and the distaff fashioned, about Carthagena in America, to make venomous honey; where they collect honey that is infected with the contagion of trees, winds, air, and earth itself; and be it what it will be, they lay it up in their cellars. Also Bees subterrestrial have another 
Differences of the corporeal form from the place.  form and nature. For those that work in hives and trees, are greater, longer, softer, better winged, more yellow on their backs and bellies. But they that are under the earth build in little holes, and are short compacted, with black heads and foresails, hairy almost on their whole body; a yellow down colour on their sides and rump, and that doth much adorn them. Of Bees, some find themselves houses in woods, some are received into houses made of straw or horn; some civil and well nurtured Bees, who will not refuse the care of the Bee-master who hath skill, but will much love and delight in it. The prince of Philosophers confounds the sex of Bees: but most 
Difference from their Sex.  writers distinguish it: some say the females are the greater, and without stings; others say they are less and have stings. The sounder Philosophers, (whose opinion I follow) acknowledge no males but their chief leaders, which are more strong, greater, more able, and always stay at home for propagation, and seldom go forth but with the whole swarm; whom nature hath commanded to be frequent in Venus' occasions, and ordained them to stay always at home with their females. Experience witnesseth, that these do foster their young as birds do, very diligently, and sit upon them, and thrust forth their young Bees, when the membrane is broken. The differences of their Ages are known by the habit of their body: for those that are new come forth have most thin and trembling wings; those that are a year old, as also, of two or three years old, are very bright, neat, and are of the likeness and colour of oil; but at seven years old they lay aside all fatness and smoothness; nor can any one tell certainly by their figure and quality of their skin and body (as it useth to be with horses) how old they are. The elder of them, are hairy, hard, full of wrinkles, lean, rough to your ●ight and feeling, long, starveling, and noted by a venerable kind of hoariness. And this was showed to the Duchess of Somerset when I was a youth, under whose chamber window there was the very same hive of Bees that had been there 30 years, and this justifies Aelians relation of the same kind. But as they appear more ugly in form, so are they before the rest in industry and experience, for years have taught them skill; and by length of time and practice, they know better how to gather and make honey.    

CHAP. II.  
Of the Politic, Ethick, and Oeconomick virtues of Bees.  
BEES are swayed by sovereignty, not tyranny, neither do they admit of a King properly so called, by succession or by lot, but by due advice, and circumspect choice; and though they willingly submit to regal authority; yet so, as they retain their liberty; because they still keep their Prerogative of Election; and when their King is once made sure to them by oath, they do in a principal manner love him. He as he doth excel all the rest in portliness and feature of body (as is above said) so likewise (which is the chief thing in a Prince) in gentleness of behaviour. For although he hath a sting as others, yet he never useth it to punish withal, insomuch that some have thought that the King is without a sting. For their law is the law of nature, not written but imprinted in their manners; and they are yet more gentle in punishing, because they have the greater power; and although they seem somewhat slow in revenging private wrongs, yet suffer they not the refractory and rebels to go unpunished, but wound and stab them with their stings. So desirous they are of peace, that neither with their wills nor against, do they offer any annoyance. Who would not then utterly abhor the Diobysian Tyrants in Sicily, Clearchus in Heraclea, Apollodorus the Cassandrian Robber? Who would not detest the villainy of those close Parasites to Kings who affirm that Monarchy is no other, but the means how to accomplish or satisfy the will, and a device how to maintain lust? that which ought to be far from a virtuous Prince, lest while he would seem to be a man, he betray himself to be worse than these little winged beasts.  
And as their manner of life is not pedantic or according to the vulgar sort, so neither is their birth. For the royal Race is not begotten a little worm at the first, as the Bees are, but presently able to fly.  
And if he chance to find amongst his young ones any one that is a fool, unhandsome, hairy, of an angry disposition, ill shapen, or naturally ill conditioned, by the unanimous consent of the rest, he gives order to put him to death, lest his soldiery should be disordered, and his subjects being drawn into faction, should be destroyed. He sets down a way to the rest, giveth order what they shall do, some commands to fetch water, others to make honey-combs within, to build them up, and garnish them; othersome to go and get in provision: those that are stricken in years he cherisheth at home, the younger he exerciseth in labour and vicissitude of employments; and although he himself hath immunity from mechanic labour, yet as cause shall require, he also refuseth not to work; nor ever doth he go abroad but for health's sake or necessity. If he be by reason of age in health, he marches as General in the Vanguard of his Army, and in person opposeth himself to all encounters; neither is he born by his attendants willingly, unless it be when he is so old and diseased that he cannot either go or fly. When night come● on the signal being given by the Trumpeter, the common sort are commanded to their lodging and the watch being set, every one betakes himself to his rest. As long as the King lives, all the swarm enjoys peace, and all things are in quiet; for the Drones keep themselves willingly in their own cells, the elder Bees are content with their own places, nor do the younger run out of their own into the elders lodgings. The King lives apart from the rest in a more eminent and large palace, with a waxen fence curiously made, compassed about as it were with a kind of wall. A little way from him dwell the King's children, to whom if their father or mother do but hold up the finger (as they say) they are hushed.  
But the King being dead, the subjects are perplexed, the Drones lay their young ones in the Bees cells, and all things are out of order. Aristotle makes mention of more Kings or master Bees than one in a swarm; which I had rather term Viceroys or petty Kings; For as much as Antigonus testifieth, the Swarm is in no less danger when it hath many Kings, as when it hath none at all. And so much be spoken of the good Kings. The bad are more hairy, and more dark, black and various coloured; you will condemn their skill when you observe their habit.  
Their Kings in fabe and person differ, one  
Bright, as it were with golden spangles dressed▪  
And gorgeous glittering scales, to look upon,  
The other's a foul, sordid, dusty beast,  
Sluggish, large paunched, unworthy of the Train.  
Kill this, ●ut give the other leave to reign.  
And thus far of the Kings and Nobility, now let us proceed to speak of the vulgar sort or Commonalty of the Bees.  
Bees are neither wild nor tame creatures, but a middle kind of nature between both, but of all in a manner the most serviceable and most profitable. Their sting both keeps them alive and kills them; for if that be once lost, they cannot live, but being armed therewith, they guard the Swarm from all hostile invasion. There are none of them idle, although all do not, have not the skill to make honey: neither do they which can do nothing at all, become like Drones; for they do not, as they do, spoil the combs, nor steal the honey. But they themselves are nourished by the flowers, and flying abroad with others feed together with them. Albeit also there are some amongst them have not the industry to make and store up honey, yet every one hath his work, and his art wherein he doth employ himself. Some bear water to the King, and to such of the Bees that are spent with old age, and are decrepit.  
The more ancient and graver sort of Bees are chosen to be of the King's Lifeguard, or Esquires of the King's Body; if they be any way in health, as being of known trust, and well seen in the right ordering and managing of State-affairs. Others of them administer Physic, and undertake to cure such as are sick; and of the Annise-flower, Saffron, and Violet, collect together, compound, and give them to drink, a most medicinable and cordial Honey. It any of them chance to die by reason of Age or sickness, forthwith the Bearers meet together, which carry forth the Corpse on their shoulders as on a Beer, out of doors; lest they should any way pollute or defile their clean and neat Hives with any uncleanness, filth or putrefaction.  
Neither are the Bees without their commanders, Captains, Lieutenants, Trained-bands, Cornets, Trumpeters, Fifes, Scoutmasters, Watchmen, and Soldiers, an Army which do (as if it were a little City) guard and defend their Honey: and do in condign manner punish and torment the Dor that fly thither, and Worms that undermine them.  
Lest they should be taken for Drones, as they fly they make 〈◊〉 buzzing or humming noise, which according as they begin to fly or cease, is heard or not heard; which sound whether it proceed from their mouth, or from the motion of their wings, Aristotle and Hesychius do much contend about. Neither was I ever so quick sighted, as to determine of a matter so exceeding intricare and obscure. But the Fifes, and Cornets, seem to make that sound or noise which Hesychius calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the English call it singing; and that they make their signal or watchword when they are to watch, when to sleep, when to go to work.  
So great is their care of preserving their King, that they suffer him not to go abroad alone, but gathering close together on both sides, their company being divided, they him him in and guard him as he goes along. But if perchance in their journey the King shall wander out of the way, or▪ shall be gone out of sight, being driven by violence of stormy weather, than all make search after him, and do follow him by the sent as it were, till they know certainly what is become of him. And if he be tired with flying, or tediousness of weather, the company bearing him up with strength of their wings as it were in a Char●o● convey him home. If he die, all of them go their ways; or if they chance to stay some time after, they make only combs, but no Honey; and within a while after, being altogether idle, full of diseases, starved, wall owing at last in their own filth, they miserably end their lives.  
Without a King they cannot b●▪ against whom they make not the least resistance, much less do they put him to death, unless as tyrants are wont he make his lust the rule of his Government, or being negligent of the Commonwealth, takes no care of it: yea if he use often to remove from place to place (which he cannot do without grow detriment to his subjects) they do not forthwith kill him, only crop his wings; and if he amend his manners, and demean himself as he ought to do, afterwards they love an 〈…〉 pect him as well as ever they did before.  
If he shall fly away and leave the Swarm, they sent for him back again, and if he fly out of the Kingdom, they follow him; and finding him out by his scent as it were by a tract (for above all the rest, the King of Mast 〈…〉 hath a very 〈◊〉 smell) they bring him back unto his royal Palace again▪ Not a Bee whatsoever da●es go out of doors to feed any where, unless the King 〈◊〉 Master Be go out first and challenge 〈◊〉 privilege of precedency. For I am scarce of Aristotle's 〈…〉 ind●, that the King never goes abroad except it be with the whole Swarm; which is a very ●are thing▪ But when the Swarm by reason of the tyranny of their P 〈…〉 ce are forced to remove to some other place, changing their soyt and habitation, as unwilling so to●dd; then they make 〈…〉 noise, as it might be of a 〈…〉 pe● some days before▪ and two or three days before, a few of 〈…〉 up and down about the Hive. But when all things a●● ready for flight, away they fly all together, and 〈◊〉 the 〈◊〉 whom they left behind 〈◊〉 and follow them, they kill him.  
But a good King they never desert, and if he die by any infection, sickness, treachery, or old age, the Nobles, together with the common people lament and bewail him; neither do they afterwards go abroad at all, or fetch in any provision, but fill all their houses with a sorrowful murmur, and througing about the Corpse, make most tragical lamentation. Afterwards privately conveying him from the common multitude, they carry him out of the Hive, and make a most doleful cry all about the place. Nor doth a day put a period to, or abate their sorrow, but they continue it so long, till by reason of grief and hunger they all die. Take the King or Master-Bee, and you take all the Swarm, if you miss of him, all the rest convey themselves away and go to others. They cannot endure more Kings than one, the house of the usurpers they throw down and destroy their family. But if it be so that there be two Kings or Master-Bees in one Swarm, (as sometimes it falls out) one part adheres to one King, and the other to the other; whence it comes to pass that in one Hive divers forms of combs are found: where they so behave themselves, that the one doth not entrench upon the others bounds, or invade his Terrirories.  
And as for their Oeconomick or household virtues, they use Parsimony: as the chief stay of their family, and having in the summer season gathered a sufficient stock, or store of honey, they do not profusely lavish it, but sustain themselves with it in the winter, and that very sparingly; and so feeding themselves with a sparing diet, and that of the best and purest food, they gain that as a reward of their sobriety, thereby to lengthen their lives, and prolong their days. Neither are they so gripple or sordidly parsimonious, but that when they find that they have gathered more honey than will serve the number of their family, they do freely impart and communicate some portion thereof to the Dor or Drones.  
These also are arguments of their cleanliness, that they never lay the excrements of their bodies (unless sickness, extremity of weather, or mere necessity compel them) in their Hives; as also that as soon as any of them die they presently carry them forth, and quit the Hive of them; no flesh or putrid matter, no withering herb, no fading or stinking weed do they touch or come near. They never kill their enemy in the Hives, they drink nothing but the purest running water they can get, they will by no means remain or dwell in an unclean, sluttish, nasty house or room. The ordure of those that labour, and of those that are sick within, they lay upon a heap together without doors, and as soon as they have any leisure, the bearers carry it away.  
Neither are they altogether impatient of musical sounds, as other ruder sorts of creatures are, 〈◊〉 are very much taken and delighted therewith; provided it be without variety, simple and unaffected. And although they cannot dance by measure or according to the just number of paces, as the Elephant is said to do; yet according as he that tinks on the brass-kettle, pleaseth, so they slack or quicken their flying; if 〈◊〉 fast and shrill, than they mend their motion, if dully and slowly, than they abate it. Neither hath nature only made them the most ingehious of all other creatures; but very tame, and tractable by discipline and education to the keeper of them; for they are all at both his beck and his call, and whatsoever he pleaseth to do, none of them gainsay or forbid. If her beat them, they complain not, and if he rob them and spoil their combs, they make not the least murmuring, or show the least disco●●tent. Who would not say this were an argument of a most noble and generous disposition, so to suffer the rigid commands of their keeper; and yet by no means to obey or subject themselves unto the discipline of any stranger whatsoever?  
It is wonderful what some do observe as touching the temperance and chast●●y of them; for whereas all other beasts, the Elephant only excepted, do couple in open view and the Wasps not much differing in kind from them do the like; the Bee is never seen to generate openly, but either doth it within doors with modesty, or without when none shall be by to observe it.  
Neither, as the report goes of them, are they less valorous than they are chaste or temperate.  
Whilst they expose their bodies in the war,  
And nobly die, receiving many a scar.  
Their war is either intestine or civil, or foreign and with strangers. Of their Civil wars there are divers causes, as the multitude of the nobility treacherous to King and State, dearth of 〈◊〉 als, narrowness of place, when they are not able to live by one another; as also comption of manners, and sluggishness. Now if they super a bound in Nobility (as sometimes it falls one) they put to death so many of them as seem to be superfluous, lest their number still increasing they should force and overpower the King himself, or entice the common people into sedition. But they destroy them then chiefly when they have but a small issue, and have not where else to bestow them, those together with their combs (if at least they have gotten any) they throw down, and pluck to pieces. The Dor also and Drones they kill, as often as they want room for their works (for they take up the innermost part of the Hive) and take away from them both their honey and their victuals. As also when their honey fails, and there is a dearth, than they go to pell mell amongst themselves, and fight as it were for life and blood: the short Bees they fall upon the long, the smaller sort set upon the Drones (as idle and unprofitable) with all their skill and force they can use. In which conflict if it so come to pass that the short Bees have the better, they will prove an excellent Swarm; but if fortune give the longer the day, they will live ever after idly, and make no hopy worth any thing. But that side which overcomes is so mightily bend upon rapine and reverge, that it puts all to the sword, yielding no quarter or truce at all.  
As concerning their war with foreign Enemies, there is no creature under heaven so bold and adventurous as they are, insomuch, that what soever, whether man, or beast, or bird, or wasp shall molest them, vex and seek to destroy them, they sharply set themselves against, and according as they are able wound them with their stings. Unclean persons, or any that use sweet oils or perfumes about them, or those that wear curled or ruffled locks, or red clothes (as resembling the colour of blood) they cannot in any wise endure; as also all base and vile companions. Whereas on the contrary their masters, keepers, governors, and those that make much of them they do most dearly love and affect, and sitting upon their hands in stead of stinging them, they seem rather to tickle, and as it were by way of sport to lick them without any the least harm at all. Yea they may have free leave when they are uncovered in the hear of fummer, to gather their Swarms with their bare hands, to handle them, to dispose of them at pleasure, 10 toss them to and fro, to sit or stand before the Hives mouth, and therehence to ●●ive away the Dor, Drones, Wasps and Hornets with a word. But if any of them have lost his sting in skirmish, as a soldier having his arms taken from him, he is quite disheartened, and living not long after dies with grief.  
When they go forth to battle, and are ready to give the onset, they carry while the signal is given, and then they surround their King (if he be one they love) and in one battle determine the quarrel. But in the fight, what wonderful valour, strength and courage those little beasts do show; both I myself have seen and know but they far better who report that whole fields of armed men, have been conquered by the stinging of them, and Lions, and Bears and Hor●●● slain with them. But yet (as fierce and warlike as the are) by daily converse with them they become tame, and unless they be provoked they live very quietly, so that any man may stand before their Hives, if not on purpose to disturb them, and they never offer to hurt him.  
But if we should go about to set forth at large their ingenious disposition, cunning workmanship, industry and memory, we should not with Virgil the Poet yield them only to be 〈◊〉dued with a small portion of divine inspiration, but even wholly to be possessed with a 〈◊〉 soul, and (to err with Pythagoras) to have the understanding of the most ingenious man infused into them by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
For as soon as they are lodged in a clean and sweet Hive, they gather from those plants that distil moisture and yield gum, (as from the Willow, Elin, and Reed) and even from stones themselves, a kind of Glue very thick and cla●●y, and with that (which the Latins call Commesit, the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) they lay the first fomidation of their work, and dawb it all over he with the first plaster or rough cast, the which afterwards they cover over again with a 〈◊〉 of wax mix with ros●● and gum, last of all with Bee-glew. When this triple wall is artificially finished, they do not only deceive the most curious and 〈◊〉 observer of there works, but without any man taking notice, they do better and better arm and fence themselves against wind and weather, vermin, and all their enemies whatsoever. When this is done they frame their 〈◊〉 〈◊〉 with that skilful Architecture, as than they may seem to put down Archimedes himself in his own Art. For first of all they build the cells of the King and Nobility in the upper or more eminent part of the comb, large, fair and stately, wrought with the most pure wax of all; which also the better to secure and defend the King's persons they compass round about as it were with a certain fence or wall. And as their Bees are of 〈◊〉 〈◊〉 sort or condition, so they make a threefold division of their cells. Those that are aged and stricken in years (being to be as counsellors of State, and Esquires of the Body) have their lodgings near the King's Court; next of all to them, those of the first year, or young fry, these of 〈◊〉 and 〈◊〉 in body they place utmost of all, as those that should be able to fight for their King, and the royal Issue. Notwithstanding Arastotle writes that they first provide cells for themselves and their 〈◊〉 afterwards for their Kings, and last of all for the Drones. 〈◊〉 in the making of their combs, they fashion them according to the largeness, and figure of the place; and those either round, or long, do square 〈◊〉 according as they please, and sometimes eight 〈◊〉 in length; so 〈◊〉 〈◊〉 their cell 〈◊〉 tied to a strict Geometrical for● 〈◊〉 to wi● 〈◊〉 or with fix 〈◊〉, only 〈◊〉 〈◊〉 and 〈◊〉 more for the bulk of the inhabitant.  
But those cells where they make their Honey, and those which are for 〈◊〉 for their young ones, 〈◊〉 all double from one side of the Honey 〈◊〉 the other, separated one from the others with a thin partition or mound.  
Those Ligatures whereby the Combs are fastened to the side of the Hive, are more 〈◊〉 and are empty of honey, being also much more firm and strong, that they may the better bear the rest of the weight which depends upon them. Those Combs likewise which they cover or plaisler most with wax, in those they use to store a greater quantity of Honey, as in a more safe and 〈◊〉 repository.  
Now the whole Honey Comb contains four ranks or divisions of cells, the first the Bees take up, the next the Drones, the third the Gentles, and the fourth and last is set apart for a store-house for Honey.  
There are that affirm that the Drones do make Combs in the same Hive with the Bees, but cannot make any Honey at all; whether it be by reason of unwieldinesse, or corpullency of their bodies or their natural inbred sloth, is uncertain. But if their Combs begin by reason of the weight of the Honey to shog, or to be ready to fall, they raise them up and underprop them with arched Pillars, that they may go under them, for to every Comb there must of necessity be a ready passage) and whereby they may execute their several offices which are appointed them. In some places as in Pontus and the City Anisum, they make white Honey in trees without any Hives at all. But as for the others in making their Combs so beyond all humane Art, who would not acknowledge for truth, that of the Poet,  
Esse Apibus partem divina mentis & haustus  
Aethereos—  
That the Bee hath in it a particle of divine understanding, and heavenly wisdom? Who I say will deny them to have fantasy, memory, and some kind of reason? But I will not argue the truth of this, neither will I affirm with Pythagoras, that the souls of other wise and ingeniors creatures, or of men, do pass from them into the Bees. But yet notwithstanding he this shall warily weigh and observe how they give out to every one his several task, some to make Combs, others to gather Honey, dress up their rooms, cleanse their laystals, to prop up and repair their ruin'd fences, to cover their boxes, to draw out the spirit of the Honey, to doncoct it, to bring it to their cells, to serve those that are at work with water, to give food at certain set hours to those that are bedridden, feeble, and aged, with so great care to defend their King or Master-Bee, to drive away Spiders and all other their invaders or annoyers; to rid their Hives of their dead, (lest their work should be marred with stench or perefaction) to be able every one to return to his particular cell: in a word, to seek their living as near home as they may; when they have sucked dry the neighbouring herbs or flowers, then to send our spies to 〈◊〉 for pasture farther off, upon any night design or expedition, to lie under the leaves of the trees lest their wings being wet with the dew, their speed home the next day should be hindered; in ●●oisterous weather, to poise or balance their light bodies with a little stone taken up into their mouths, and when the wind blows hard, to recover the windy side of the hedge to shelter themselves, and the like; surely he will confess of his own accord that their Commonwealth is wonderful well ordered, and that there is very great discretion and understanding in them.  
I had almost let pass that natural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or affection, that great constancy seldom seen in Parents of this Age, wherewith they care for their young ones, in the Hive where they have laid them they sit upon them as birds do, and never go abroad unless enforced with extreme hunger; and when they do, they presently return in again, as if they were afraid lest the Spider if they tarried long (which many times happen) should cover the mouth of the cell with his web, or their little ones being benumbed with cold should be in danger to be starved. But yet neither are their children delicate, or nicely brought up, for at three day's end (〈◊〉 as they have any wings) they set them to work, and have a strict care that they loiter not, or take a 〈◊〉 of Idleness.  
So much fore knowledge likewise have they, that they can presage rains or cold weather to come. And then (by instinct of nature) they never go far abroad, but hover about their stocks or Hives, and sit upon them as upon flowers. When they go forth to pasture (which is not at see times, but only when it is fair weather) than they labour and toil so hard, and so lad themselves with Honey, that oftentimes through weariness they fail in their journey, being notable to reach home; and whereas some of them by reason of roughness and hairiness become ●●apt for labour, than they rub themselves against rugged stones or the like, till they be smooth again, and so they buckle to their work afresh as hard as they can drive.  
The youth or middle aged Bees are employed abroad and bring home those things which the King or Master-Bee gives them in charge, the elder sort take care of the family at home, and do orders: and dispose of the Honey which the middle aged Bees gather and make abroad. In the morning they are all still and silent till such time as the Master-Bee gives three hums and miseth them up, and then every one makes haste out to his several employment. In the evening when they return home, they at the first make a great noise and 〈◊〉, and within a while afterward by little and little cease, till at length the Captain of the watch flies about and makes a buzzing, as it were commanding them to their rest; after which signal given, they are all so hushed and still, that if you lay your ear to the Hives mouth you cannot perceive the least noise they make, so subject are they to their rulers and governors, and at their beck and nod are presently quached.   

CHAP. III.  
Of the Creation, Generation, and Propagation of Bees.  
FOrasmuch as Philosophers have given out that Bees (for the first sin of mankind) are begotten 
Creation.  of putrefaction; there are not wanting those that deny they were created in the first week of the world: I leave the question wholly to be determined by others; although some Divines, especially Dubravius and Danaus do abundantly affirm that they were created with the perfect Bodies.  
Of the first Generation of Bees Aristotle hath a long discourse. The Philosophers following 
Genetation.  him have rightly determined in my opinion, that their Generation doth proceed from the corruption of some other body: as of a Bull, Ox, Cow, Calf, very excellent and profitable beasts: the which not only worthy men and without all exception do report; but even rustical, and common experience doth confirm. They say that out of the brains of these beasts are bred the Kings and Nobility, and of their flesh the common sort of ordinary Bees. There are likewise Kings that are bred out of the marrow of the chine-bone, but then those that come of the brains do far excel the other in feature or comeliness, in largeness, in prudence, and in strength of body. Now the first transformation of this flesh into these Creatures as it were by a kind of conception you shall then perceive to be when as these little imperfect creatures appear in great numbers about the Ox, Lion, etc. in a small white hue, and as yet without motion; but increasing by degrees, and their wings by little and little growing out, they come to their proper colour, flying to and hover about their King or Master-Bee; but yet with short wings and trembling as unaccustomed to flight, and by reason of the weakness of their limbs. Now what countries do most conduce to the generation of Bees, and what are most hurtful to them, we shall afterwards handle when we come to treat of Honey. But in general there are very few places in the world to be found, (unless it be in a very barren country, and unwholesome air, and where no food fit for them can be had) in which Bees cannot breed and very well live. But where there is perpetual frost and snow (as in Scanzia) or where the country is barren of herbs and trees, (as in Thule) there they are neither able to breed nor live. As also for the poisonous condition of the airs and nature of the soil some sort of Bees do not endure to live there, as in the Isle of Myoonos it is reported, that if Bees be carried thither (if Aelian be to believed) they presently die. But whereas Munster saith of Ireland, and Solinus of Great Britain, that those Countries are altogether without, and that they cannot live there, if they had not spoke rather by hearsay, then of their own knowledge, they would have written that every village or town almost is full of them. And thus much may suffice to have spoken of the Generation of Bees, come we now to their Propagttion; concerning which Authors have divers opinions.  
Some, say they, never couple, or bring forth, because no man ever yet saw or could tell whether 
Propagation.  they did so or no. Others say, that when they have shed their seed upon the flowers or leaves of trees, they carry it to their Hives, by diligent and soft sitting upon it, it comes to perfection. Pliny will have it gathered from the Flower of the Honey-suckle, or Honey-wort. Aristotle from the flower Calandre, so called; Athenaeus of the Reed-flower, some of the flower or berry of the Olive; taking that for an argument, that in those years wherein these flowers are most plenty, there are great store of swarms of Bees; but when there is scarcity, than few or none are to be seen: when as yet they do not consider or observe, that even in very cold countries where none of these flowers grow, nor are so much as seen, there are plenty of Bees. I am of opinion that they are propagated by copulation, and am confident the male Bee is the greater, the female the less, who whether as Cocks do tread their Hens, so they accordingly engender, let experience teach: yet certain it is, that the lesser Bees only, to wit, the females do sit upon the egg, and the shells being broken (after the manner of Hens) they do by an admirable and natural midwifery put forth their young.  
Aristotle on the contrary affirms, that the Kings or Master-Bees themselves do first bring forth, and afterwards all the rest, as those also do the Drones, but the Drones beget nothing, and so their generation ceaseth. And this it may be, not without some reason, in regard that the Kings or Master-Bees always remain within, as if they were ordained by nature only for procteation, neither ever appear abroad but when together with the whole Swarm they go to some other place to dwell. For the same reason also they are so extremely beloved of all the Bees, and live exempted from all necessary business and labour. These do also excel the other Bees both in bulk of body and strength, as if their bodies were by nature made only for breeders, But the greater Drones keep a mean between both, and hold such a loving correspondence with the labouring Bee, as that they may nourish both the Drones their Nephews, and the Kings their Parents. But as for that which the Philosopher adds, that Bees do not engender by way of copulation, because their young is so small, the same argument may be, held of the Flies, of which some are bigger than Bees, who lay less worms, the which growing by little and little become like Bees without wings, and afterwards become Flies.  
Others there are who think that Bees do spring from the Honey, or with the Honey, or at least of the most pure and excellent part of it: and that without all putrefaction. But yet something whatsoever it be, serving to engender, and out of which Bees are engendered, without doubt is laid in the cells.  
Scaliger thinks they lay Eggs, although the Bee-masters, with one consent, say that they lay little Worms, not Eggs.  
Taxites is of opinion, that they do couple, and determines the Bees to be the males, the Kings the females; and that the Kings at a certain time do put forth little Worms all about the Hives, as the Flies do, and the Drones sit upon them as the Serpent useth to do, and by sitting upon them for such a time doth cherish them. Then afterwards these little Worms called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are fed with the purest, as it were with a mixture of wine and honey together, till at length they grow to be Nymphs, i. e. little Bees, but without wings; and then being wrapped up like to Aurelia, they lie still in the cells, neither taking any food or making any excrement. Till at length by such a day the shell wherein they lay being broken, out come the Bees; and address themselves to their several employments, their wings being not yet fully grown. All this time the Bees are much delighted with urine, especially of men, and therefore do frequent those places which are wet with it, but especially after rain.  
To the Conservation or keeping of Bees, many things are required, to wit, orderly diet, drink, sleep, watching, air, exercitation, habitation, convenience of place, as also moderation of mind, 
Conservation.  and physic fit to cure their Diseases; of which we shall speak in particular. As touching their provision, they seek for nothing, but they themselves being mindful of the approaching winter, they take pains for in summer, and what they get store up accordingly. For they gather and cook or dress their diet themselves, the prime or chief whereof is Honey, which being over nearly drawn from them, they become gaunt, and lank, and transparent, that you may see through their bodies, and unless there be other means made to sustain their hunger, they all die for want of food. They have also other meat to preserve themselves withal, as Wan-wort, Honey-wort, Beesmeat called Sandaracha; but this is the worst, and tastes sweet like a fig: when these fail, the Bee-masters lay before their doors, figs, sugar, dried raisins, the drones bruised, the heads of gentles, wool wet in sod or sweet wine, and also honey-water, lest they should faint and die for hunger.  
Pliny would have raw flesh, if it be sweet and fresh, to be laid for them to feed upon. Generally all sweet things and of pleasant smell they covet, though at a great distance, not so much for the smells sake, but as being their natural food, as Flies feed upon wine. No odoriferous and fragrant flowers do they refuse; from whence they are in the Latin called Florilegae, in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the delight they take in them, and their greediness in gathering them.  
The Plants most acceptable to Bees, are the white and red Thyme, Melicor, the Myrtle, the Willow, the Broom, Lavender, Beans, wild Thyme, Violets, Kexes, Rosemary, sweet Fleabane, Almonds, Heath, the Tamarisk, the Cytisus, Casia, Daffodil, Asphodel, but chiefly Balm▪ concerning which Macer sang these macilent verses:  
That herb the Greeks call Balm, the Bees approve▪  
And above other plants do highly love;  
No flower or plant doth please them half so much.  
Also the Ivy, black. Hellebore, Origanum, Savoury, wild Violets, sweet Marjoram, the Hyacynth, the Palmtree, the wild Olive-tree, the Flower-de-luce, Saffron, Rose, Lilly, the Juniper-tree, Pear-tree, Peach-tree, Turpentine, Mastic, Cedar, Tiel-tree, the smaller Oak, goldy-locks, wild Saffron, Cumila, flowers of Mustard, French Spondilium, Crowfoot, purging Thom, all trees that bear Mast, Appletrees which have no bitterness in their blossoms: moreover they feed greedily on the flowers of dead Nettles both white and yellow, whereupon this herb by the Helvetians is called (Biensauge) as if you would say, sucked by Bees.  
As for their drink, if there be but a river or running water hard by in which there are stones, or pieces of wood cast (upon which they may light conveniently, and bath or wash themselves) 
Drink.  they go no farther to drink, if there be none, they fetch their draught other where and quench their thirst, and when they have done, they carry of the same liquor to their King or Master-Bee, and to those that are at work within (as hath been said before).  
Whatsoever they eat or drink, must be undefiled, pure, sweet, and without any stench or putrefaction whatsoever.  
Yea, so cleanly do they live, that if a menstruous woman come near them; they are reported to forsake their food and feed no longer, as also those that use sweet oils or perfumes about their bodies, and those that are given to overmuch lechery they hate above measure, and can by no means endure: also all things that smell of oil or smoke, and dung and dirt, they are very shy of coming near, nor will they touch any thing that savours of any such matter. All hurtful herbs, all that have any bitter, purgative, unpleasant or poisonous quality in them; they forbear Wormwood, Rhubarb, Senna, Savin, Tithymals, Hellebore, Wood-laurel, Coccus gnidius, Thapsia, wild Cucumbers, Yew, Rhododendros, Wolfs-bane, they will not once taste of.  
When they have laboured hard all the day, and come home weary, a certain signal or token being given, (as is above mentioned) they take their rest. The which oftentimes is many ways disturbed and hindered, and by this means the Swarm being astonished and over waked do die: sometimes the Gad-bee or Horse-fly molests them, sometimes the Bear making a noise wakes them, sometimes the approach of the enemy affrighteth them, viz. the Lizzard, Spider, or the land Toad; in which regard the Comet presently sounds an alarm, and calls them all forth to arms in the night. If it happen to thunder or lighten by night, they are all presently in an uproar or tumult as if there should be a mutiny in the Army, or some fatal battle to be fought. And the reason of it is in regard of the unwontedness of the light at such a time, as also because they are afraid, and that not without cause, lest their Hives being shaken, the combs should be disordered and displaced, or their little waxen vessels being melted, the Honey should run out. That this is true by experience, no man can better speak then Dr. Penny and myself, who in the month of August 1586. whilst we sat up and watched by the Countess of Somerset then a widow lying dangerously sick, together with her two noble Daughters Mary and Elizabeth, on a sudden (after a great clap of Thunder) under the next ceiling between the joints, we heard a great noise, as it had been an alarm of war, and as we thought the floor did resound with the noise; being altogether ignorant of that (which indeed was the matter) that Bees did harbour between the rafters and the ceiling; where it seems they had remained for 30 years together, and every year to have yielded two▪ or three Swarms, as we understood afterwards by those which were eye witnesses of the same, and they of the chief Nobility, who affirmed it to be for certain. The next day for want of sleep they flew about making a hoarse noise, trembling, and not knowing what they did; they did touch those things which naturally they could not endure, they did dash themselves poor creatures against the windows, they did not spa●e to sting their friends and those that looked to them, even to the admiration of all that stood by and observed them. From whence we conclude without all doubt; that Bees are most patient of labour in the day time, but most impatient of being scared in the night, and of being disturbed of their rest.  
From whence they seem to have gained the name or Epithet of Solisequae, or Sun-followers, for with it they rise, and with it they rest. None of them take so much as a wink of sleep all the day long, and all of them in the night sleep very sound.  
Now their exercise is of two sorts, either they fly abroad for their pleasure, or tarry at home 
Exercise of Bees.  and work for necessity. If that be denied them (the Crocodile, Swallow, Lizzard, Spider, or other strange Bees intercepting them) either by reason of intemperate weather, or long rain they become pursy, unwieldy and numbed in their limbs, grow into diseases, and shortly after die, especially in the summer season, which is the only time they have to exercise themselves abro●d in the open air. When they have refreshed themselves with flying about, than they bathe and wash themselves clean, and afterwards they lightly rub themselves smooth with leaves. Moreover also sometimes they carry little stones, sometimes they carry water, and as little things as they are, will break through the wind though it sit against them; and they will in a bravado, yea they will venture their very lives also to fight with the greatest of beasts; Horses, Elephants, Dogs, yea and Men too (Archilochus was of this opinion) if they offend them and quarrel with them they wound, and with their stings often and fiercely thrust into their bodies, they kill them. Sometimes they appoint duels one with another, not in earnest, but in jest, for exercise and recreation, not with any intent to hurt one another. They will play together oftentimes, and tickle one another, and like Doves bill and kiss each other, after which without doubt they couple together also, but at what time after, in what place, after what manner, let that all-eyed Argus tell, who alone sits by the Elephants and knows when they engender, which no man ever yet saw but God.  
Now as they perform the aforesaid exercises of flying, of fencing, of carrying of stones, etc. for their recreation, so necessity the mistress of Arts hath enured them to domestic labour, to which they diligently, not lazily apply themselves, no day (if the weather let not) is spent idly; but how long they work, that wholly depends upon the constitution of the Climate, or the air. For in cold Countries from the setting of the Pleyades or seven-stars, to the Vernal or spring Aequinoctial (or thereabout) they keep close within their Hives; but like Dormice without food, sleeping, and so they continue rolled▪ up together like a ball, in a heap; nor do they stir a jot from the place where they are: for else how should such little creatures as they, be able to endure frost and snow, and the bleak gusts of the north wind? But if the temper of the year be more warm, and so continue for a great while together, 'tis longer ere they leave their work, and that Aethiopia proves by manifest experience, where through continual heat, and almost no cold that is there, the Bees work almost all the year long.  
But in Europe they seldom go abroad before the beans begin to bloom or blossom, (as Pliny witnesseth) which they taste of the first of all flowers or herbs whatsoever. Servius dreams that when winter draws on, they stop their mouths with juice and flowers, and with these keeping in their Hive to sustain themselves. But in summer they never loiter at all, but exercise themselves in constant employment; and when they have gotten such a numerous offspring that one house will not hold them, in the month of May they make a solemn expedition, and divide themselves into several Swarms hanging upon the boughs of trees like bunches of Grapes. The elder Bees afterwards making two or three rounds or circles in the air go to their food and return to their Hives: the young smarm or colony thus sent forth and left, unless they be entertained with fresh Hives, wander up and down the woods, until the public overseers and hospitary Bees have found a fit place for the Swarm to settle in.  
Now having spoken of their exercise, in the next place let us enter upon the description of the places or houses where they are to reside, which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The Latins, Alvus, Alveus, Alvearium, etc.  
Now about these for the conservation of the Bees, three things are requisite or needful. The fashion or form, preparation, position, and the fitness of the place where they are to be set. The best receptacles for them, are made with barks, but especially with cork, which in the heat of Summer doth not scorch them, and in the Winter is very good to keep out the cold. The Ancients were wont to make them of an hollow tree, or of boards artificially joined together, also they were used to be very handsomely made of Reeds, or of the Holm-tree wreathed or twisted together. Those of earth are counted the worst of all, as also those that are made of Brick, or Clay, because in Summer they are over hot, and in Winter as extreme cold. And yet (as I hear) in Hungary they have certain thick pots or vessels to hang up from the ground, and these they hang up in Trees, for the Bees to make their Combs in; which when they have done, they at a certain time take away again. Some make them of Mud or▪ dirt, but these likewise have their inconveniences and discommodities.  
The English use to enclose them in Hives artificially wrought and built of straw; that in Winter they should not be starved, nor in the Summer sweltered with heat. The Ancients were wont to make them of a kind of transparent Stone, of Horn, and Glass, to the intent that they might look in upon them and see how they wrought. But the Bees lay a first, second, and third covering over their work withinside (as I said before) whence they perceived they lost their cost and labour in that contrivance, as being never the near by that way to gain their purpose.  
Let the form of the Hives be after the manner of an Egg, the yolk and the white being clean taken out, as when we eat it, a little of the end being pared off.  
Moreover the Hives ought to consist of twelve rounds or wreaths of straw woven together after this manner.  
The 3 first lowermost must be of one size or bigness, a foot and a half in breadth: The 4 next above them are to be a little bigger and more capacious, that the combs may be the better fastened, and may hang more steady: The other 5 circles or rounds are to be narrowed and made steep up to the top by degrees, in the likeness of a spire or pyramid; but the whole Hive ought to be of that content and bigness that it may contain in it in all about 20 l. weight. Let the mouths or passages into the Hives (by which the Bees are to go out and in) be about three or four; and no bigger than that the Bees when laden with Honey may well go in; for by this means, the Lizzard, or Beetle, venomous Spider, Moths, using to rob their Hives, are barred of their entrance; and the Hive will not be so obnoxious to frost, and the extremities of the winter season. Above these they use to make 4 doors, also windows to shut down with bolts, 2 before, and 2 behind, that they may the better take out the Combs, with less disturbance to the Bees in their making Honey.  
The preparation or seasoning of the Hive after it is made, is reported to be divers. The English do take in new Swarms into new Hives, without perfuming or anointing them at all. The Ancients after they had made them very clean, did use to rub them all over within with Balm, Thyme, Fennel; and did sprinkle them with some sweet thing made of honey sugared, or with sweet wine or metheglin, that so they might the more willingly come into them, and the longer remain in them. Palladius was wont to anoint the insides of the Hive with the dung of the first calf tha● the Cow hath; and this he accounted for a chief secret to retain Bees in the Hive. Moreover it is requisite that about the midst of the Hive there should three or four sticks be laid a cros●e to hold up the Combs; and then they are not subject with any light shaking of them to fall down; and are more easily if need be, taken away. Take heed also there be no chinks or cliffs in them, whereby they may be annoyed with heat, cold, dust, vermin, the Cankerworm.  
As for the Placing or setting of Bees, it is convenient that the Hives should be mounted on 
Placing of the Bees.  forms, or stools, that they be not dirty or mouldy with standing on the ground, and that they may live more secure from noxious and hurtful beasts. Let their stand be made of stones, chaulk, elm, or oak; three foot high, covered over with slat tile, or pargeting, or whitelime, and that very smooth and sleek, that those Honey and Bee-devouring creatures may not be able to climb up. Let them also be set shelving or casting forwards, lest the rain-water settling upon them should soak and wooze into their Hives: for which cause (as Columella witnesseth) they were wont to be placed in hollowed walls or porches of Cities. Let there be two handfuls distance between every Hive, that one shogging or shaking, the next may stand unmoved, as it is usual when they are set close together.  
Now as for their Ranks or rows how many they should be; they are not to be above three at the most; of which, let the younger Bees have the first, the second sort or middle aged, the middlemost, and the elder Bees, the highest or uppermost place. But yet both the Hives and the forms whereon they are set must be conveniently placed for the benefit and advantage of the Swarm; in hot Countries, towards the North; in cold, towards the South; yea in Aethiopia by reason of the excessive heat, and scorching of the Sun, they keep them in their houses, a sufficient gap being made in the wall for them to go in and out at; lest their combs should be melted. Let the place where they are, be open, not over hot in Summer, nor very cold in Winter, quiet from wind, not woody, not enclosed with an over high wall or pale, not against a place where any echo is given, planted with natural and ordinary food, remote from the company of men or cattle which may crop or shake off the dew from the flowers; near no jakes, privy-houses, dunghills, common-shores, standing ponds, bogs, gallows or place of execution, Churchyards, or where bodies use to be buried; and so ordered that it may be in the bottom of a hill or in a valley, to the intent the Bees being laden may with greater ease fly down to their Hives. To conclude, if there be a wind above other that doth infest any country, in that, let the Hives be placed where they may suffer the least harm, and in no wise let them have any doors open against it. But this diet is necessary for the tame Bees for to maintain their lives; now as for the wild and would Bees, they live after another manner, they choose their places of residence themselves, and furnish them accordingly. ●n the Country of the Abyssines under Prester John, the Bees live in the Tradesmens houses, and flying up and down amongst them without fear, hang up their Combs, their hives being made fast to the beams or joyces of the same, without any harm at all to those that work in the place. Moreover in many places in England they have been known to have taken up their harbour▪ of their own accord, and that for a long time together between the rafters and the ceiling of houses, and in the hollow trunks of trees, and from thence the old Bees have sent forth three or four swarms of young ones in one year. And (what is worthy to be noted) they live here longer and more happily, then in their artificial woven Hives, with so great diligence perfumed, so curiously set, ordered, digested and placed. But yet I commend their industry who have freed the Bees from this trouble, and have no less ingeniously built them houses to keep them from wind and weather. But they above all the rest deserve commendation who have found out how to cure the diseases of their bodies and minds, inward and outward, and have had the skill how to apply them accordingly. The passions or distempers of their minds with which they are most troubled, are Anger, Grief, and Fear. For they very hardly digest injuries, and they betray a great deal of choler and spleen to be in them, by their often fight, even amongst themselves. For if they over abound with issue, they are all in an uproar about their cells and lodgings, nor can the quarrel be composed, till many are slain on either party; or being divided into faction, they do of their own accord seek other places of habitation. More than this, even the soldiers of the same Colony, when they (for some private grudge or jealousy fall into a rage) they make war, and fall foul one upon the other: the which the wary Bee-master espying, and casting in dust or cold water by squirts in at the vent holes, where they go in and out, or making a terrible and hoarse noise with the palms of his hands, doth before it be too late pacify. For if he should let them fight on, they would be so mad and cruel one against the other, that they would never be quiet till they were all killed.  
Sadness and Melancholy also doth very much distemper and disturb them, arising sometimes from the death of the King or Master Be, sometimes of their young ones, sometimes of their keeper; neither will a day cease their conceived sorrow, but they take it to heart, that their bodies pine away, and it consumes them to skin and bone. Neither will the ting or tinkling of the brass pan, or any harmony whatsoever delight them (which yet when they are mad, and dote so that they know not what they do, is wont to cure them) there is no plague or disease that can be named, that is more deadly to them than this.  
They most stand in fear of the Spider, Lizzard, Crocodile, Toad, Glow-worm, Gad-bee, Wasp, 
Fear.  Hornet, the multitude of Dor or Drones, a little bird called a Houp, the Titmouse, Swallow, the Woodpecker or Eat-bee, the Owl, and other the like destroyers and spoilers of the Hives. They are likewise very fearful of an Echo, thunder and lightning, and the like sudden crackling noise; as on the contrary with a soft still whistling, or murmuring noise, and tinkling of brass they are exceedingly taken and delighted. When fear takes hold on them, poor creatures, they wander up and down they know not whither, and when they go out or in to their Hives, they seem to be giddy, as if they had a Vertigo in their brains whirling and turning round; as for their Honey, or their young ones, or for those that are sick, they scarce regard them; and never leave trembling and quaking in their wings and shanks. The Bee-master therefore (when their provision fails) ought to destroy the Drones, and (by putting raw flesh into a pot) to take the Hornets, and then burn them. To kill the Frogs, Butterflies, Wood-worms, and Canker-worms, to wipe away their webs, to entrap the Gnats and Flies, to stab through the Lizzard, Crocodile, black fly or Beetle, and by putting in a Candle (to which they will come of their own accord) to burn the Glow-worm's or Moths; to chase the Frogs and hunt them from the standing waters and fenny places, to throw down all the nests of Swallows, Modwals, Owls, or Woodpeckers (especially in all the neighbourhood or places hard by them) to destroy the Muskin or Titmouse; and to defend them against all other beasts that lie in wait for them, and all other strange Swarms. In which fight the Bees do as it were acknowledge their keeper, who after the victory issuing forth, set upon the vanquished troops, but to their defender or, champion offer not the least harm.  
The Bees by these means thus quitted of their fears, only with the tinkling of the Pan, and sometimes with the Bee-masters voice only, are strengthened and brought to themselves again, and every one cheerfully returns to his several appointed employment as before. Some Bees also are caught wand'ring up and down, and flying away from their Hives, for they take pleasure in wand'ring delights and embracements, and never care at all for coming home to their own habitations: this ill habit and haunt, the Bee-masters with clapping of their hands, and with the sound of the brass (in which Bees are said extremely to delight) do presently remedy; although it is yet uncertain whether they do hear the sound, and are led by the pleasure of it; or whether or no rather being affrighted and terrified with the trembling and reverberation of the air (as when it thinders) they return to their Hives; and I see no reason why Pliny and Niphus should here make a doubt. Others lest the swarm should fly away and so be gone, do crop off half the wings of the King or Master-Bee. As also others do besmear or dawb the vent holes out of which they come, with the dung of a calf newly calved. Moreover if you strew their passages with the leaves of the Olive-tree boiled, they will not depart: also Wine sod with water is very good, but above all, the juice of the herb Balm, wherewith (as it were with a kind of philter or love-potion) they are most powerfully retained, as the Poet Macer sings.  
Smear but their Hives with Balm and they'll abide,  
And much the rather if that milk beside,  
Be used to keep them, that they wander not.  
Pliny saith, if some of the dust over which the serpent hath gone, be cast upon the Bees, they will return to their Hives. Others yet advise to sow Goldilocks near where they are, as if they delighted most in that flower above all others, and would never forsake those places where these flowers abound. And Author's report that the wild Bee is alured and tamed therewith.  
The bodies of Bees likewise are subject to divers diseases, viz. repletion, inanition, drought, moistness, cold, and unnatural heat. Repletion, or abounding of humours is caused when the 
Disean es of Bees ●nd the cures.  Bee-master neglects to gather the Honey in good time; for than they do so fill and gorge themselves, till being grown over with scab and scurf, and swollen in their throats, they become sickly; there follows upon these sluggishness, fevers, longings, loathing of their food, watching or wakefulness; with which the miserable poor outworn Bees, unless they have some timely remedy, do die; wherefore of necessity they must have their Honey gathered from them. In doing of which two things are to be observed, viz. the time when, and the quantity how much, the which according to the quality and custom of Country's, are divers. For in England they gather the Honey every year, viz, either in the latter end of July or in the beginning of August. In hotter Countries they observe three times in the year to gather in this Honey harvest, viz. at the rising of the Pleyades, when their are at they Zenith or Vertical point, and presently after their setting. Didymus in his geoponics, writes that this time of the Pleyades is the best. The Romans did use to unbowel their Hives, the first time in the month of May, and then again when Summer was almost done, and thirdly about the Ides of October. From whence it was called Spring Honey, Summer Honey, Autumnal Honey, or Honey gathered in Autumn. Aristotle adviseth the first taking Honey, to be when the wild Figtree begins to be green; the second he commends to be done about Autumn. Generally it is very necessary that the Honey should be taken when the Hives do over abound with Honey; the which is certainly understood by the shrill or squeaking noise that the Bees make. For if they be empty, they give out a more clear and loud sound, as being more full of air than meat: but most certainly it is known by looking in at those doors placed on both sides of the Hive, being open (saith Columella) of which we have made mention before in the building or structure of the Hives.  
The manner of taking them is thus; Betimes in the morning while they are half asleep and drowsy, is the time when the work is to be affected, and their Combs taken away; it being not convenient to exasperate them in the heat of the day. Columella prescribes for this use two Iron instruments of a foot and an half long and somewhat longer; the one must be a long knife with a broad edge on both sides, but dull, with a crooked head and sharp teeth to take out the Combs withal, the other plain with two sharp edges, to cut down the Combs. With these the vessel being opened, the business will very well be effected. In England as also in other Country's, viz. in Helvetia, Germany, and the Low Countries; they do not set upon them with these Iron instruments, but with fire, and smoke, and water, with which they chase the elder Bees from Hive to Hive and keep the Swarm entire at their pleasure.  
Moreover in taking away the Combs, there ought a mean to be observed, according to the greatness of the Swarm and number of Bees. For with overmuch plenty of Honey they grow ●ole, and both defraud their Masters and themselves; for when the abound with Honey, they feed not on Bee-bread, but glut themselves with the very purest of the Honey: on the other side if there be not enough Honey left them to feed on, languishing for want of sustenance they grow heartless, and live carelessly; and becoming so thin that you may see through them, being starved and feeble, they miserably perish.  
Moreover, the old and rotten Combs ought to be taken away (but not those wherein posterity is concerned) and those which are whole, and which contain the young spawn or fry of the Bees, unless you see that there is not so much Honey left as may serve for the sustentation of the Parents or elder Bees. Keep such a proportion, that in the abundance of Honey you take two parts and leave a third; if there be but indifferent store, take the half, if the Combs be in a manner empty, take nothing at all out of them. But this proportion is not be observed in all places, because in regard of multitude of flowers, store of pasture, and goodness of it, together with the condition of the Country, you may take away more or less as you shall see cause. For in Aethiopia, Syria, and Palestine, they commonly take all the Honey out of Hives: which by reason of the fatness of the pasture, and continual dews, are filled again in very few days.  
But if there chance to be famine and scarcity, you must not only drain the Hives, but take away part of the Bees also; and choke the greater part of them, with the smoke of Tow, Reed, Turpentine, or Brimstone, or Galbanum, or else drown them in water; by which means the honey will become sweeter and purer.  
Famine is caused especially two manner of ways; either by scarcity of provision, or the badness of it by reason of corruption: when there is great want you should supply them with Honey, sprinkle them with a liquor made of wine and honey boiled together, give grapes or figs bruised or pounded together, and sugar-sops. Pliny would have Hens flesh given to them, although he saith that Bees will not touch any flesh whatsoever. Now the corruption and unsoundness of this meat, doth procure first of all, longings, scowring, barrenness, and consumptions; from whence and by the stench of dung and dead corpses, ill savours, plague and putrefaction, with other dysasters do arise. In their longing desire of what they fancy, they grow so nice and peevish, that disliking all things, they are ready to fly away, unless with the perfume or vapour of things of a very pleasant and grateful odour, with exquisite playing upon the brass pan, and exceeding neat handling of them, they be retained. Also they are taken with a lask or looseness in their bellies, both in regard of the naughtiness of the juice itself, as also in regard they feed on those herbs and leaves that are purgative, as Hellebore, Spurge, both kinds of Elder. For being greeedy of food after their fasting all the Winter, assoon as the Spring comes, tasting more greedily, than in way to their health, every herb that they light on, without putting any difference, having gathered unwholesome honey, they are taken with a cacochymia or ill humour or habit of body, and afterwards very suddenly fall into that lask or looseness, afore spoken of.  
Against this disease (saith Pliny) set them services with honey, or wet with man or ox piss. Also Pomegranate kernels moistened with wine of wild Briony; Palladius much commends the kernels of Pomegranates or Raisins boiled and peeled, with Manna or sharp wine set before them in wooden gutters; also he bids squirt in Honey boiled in water, with the powder of Galls, dried Roses, or Rosemary, or set it in with little saucers.  
Moreover, care is to be had, that they do not bring home any food gathered in the woods, where for the most part do grow harsh and sour herbs, with the acrimony thereof the bellies of the Bees are moved, and are scarce stayed but by the experience and accurate endeavour of their keeper. From thence proceeds barrenness, because by that means for want of seed they do not generate, or at least (by reason of feebleness) they are not able to hatch their young, or constantly to sit upon them, or to avoid the snares of the Spiders which are drawn over the mouths of their cells. This consumption and hectic fever increasing yet more and more, Higinus bids that flowers be brought, soaked in dew or a sweet liquor made of wine and honey, and so laid unto the holes or vents of the Hive. Also he commends for that purpose Violets and bugloss flowers besprinkled with new wine boiled half away, after that their Hives being very well cleansed, and the vermin and dead Bees rid out of them, they are to be perfumed with ox or calf's dung; because that takes away putrefaction and infection, and doth instill a new life or soul (if Columella say true) into the almost expiring Bees. They are also full of louse (as Florentius relates) the which he cures with the shave of the Pomegranate and wild Figtree burnt to ashes. The same Authors cure the dulness or purblindnesse of their eyes with the powder of wild Marjoram. They themselves are able to take away their scurf and dandrif, with a gentle rubbing of their bodies against the herb Celandine, and against walls stained with urine; their dryness they cure with baths, and their throat with drinking mineral waters.  
The diseases that come of moisture, are swellings in the neck, tumours in the head, dropsies, which the Ancients used to cure with dry herbs, and shaking off the dew from them betimes in the morning, and our country people do somewhat abate it, by keeping them from common water, for they keep them three days together in their Hives, by which it comes to pass that not only the superfluity of the bad humour is dried up, but the natural moisture is in some measure regained. Hesychius writes of a disease very common to Bees, which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but what it is he doth not tell us, neither could I learn from any other Author, what, or what manner of disease it should be.  
The diseases proceeding of cold are congelation, numbedness, stiffness, and other of that sort, for you shall see them sometime so numbed and stiff with cold, that you would not think they had the least motion, much less breath. On the other side, through extremity of heat, they are driven into madness, excess of thirst, Fevers, Vertigo, and swimming in their heads, yea they grow stark mad, at which time they know no man, no not their keepers, and will strike their friends with somewhat venomed stings. In such sort therefore ought their Hives to be placed in both seasons of the year, that in the winter they be not too much oppressed with cold; and in the summer, that the shade of the trees do not keep the heat from them. Bees do fail also sometimes for want of issue, as in the plenty of pasture it happens to come to pass, at which time they are so intent upon their work in making of Honey, that the care of copulation and propagation is quite laid aside; and so the reparation of issue being omitted, the whole Swarm being spent with labour, is extinguished. But when they fly away in stomach and anger, by reason of their Hives being not kept sweet, or for some pestilent disease that reigns amongst them; you must follow after them, and with that Art (Palladius hath taught) being found again, entertain them in clean Hives, and remove them from the place where they were before into fresh dwellings. Moreover, Pliny saith it doth very much conduce to the keeping of Bees, that they be lawfully and honestly come by, that is, that they are either given or bought, for if they be stolen they seldom thrive, and come to good; as it is with Rue or Herb of Grace, if stolen it very hardly grows.  
Now if when we shall have removed from Bees all creatures that annoy them, what we shall yet further add to the conservation of their health, and the cure of their diseases, I do not see. First, therefore remove from them all filthy Lechers, menstruous persons, those that have the running of the reins, baths, smoke, dunghills, laystals, all those that smell of grease or kitchingstuffe, or having nothing else to do, or on purpose to offend them, stand before their Hives mouth. The air being infected with the breath of Toads or Serpents, purge with Balm, Gentle, Thyme, or Fennel burned. See that they live neatly and daintily; kill all predatory or devouring vermin; and the signs or symptoms of their diseases being perceived and known, apply the cure of them. Now the signs of Bees, as of other creatures also, being not well, are gathered from three things, that is to say, from their refraining to be in action, from the external garb of their bodies, and from their excrements. For the loss of mirth, lumpish melancholy, vertiginous or whirling gate or motion, their frequent and lazy standing at the door, their fainting in their work, their disdain of flowers and honey, their more than ordinary either sleeping or waking, unwonted hum, are an argument that the Bees are ill at ease. As also when their bodies are unhandsome, not trim, rough, not sleek or smooth, scurfie or scald, not shining or glissening, lean and transparent, not well liking, or well fed. Moreover, if their combs have an ill savour, or if their dung or ordure turn to water, or be full of worms, and when they carry out every day their dead, not at all regarding their Hives, these are infallible signs of sickness, and some epidemical disease that reigns amongst them, some part of which Virgil in 4. Geo. hath elegantly, though somewhat confusedly touched in these verses following.  
If Bees be sick (for all that live must die)  
That may be known by signs most certainly.  
Their body is discoloured, and their face  
Looks wan, which shows that death comes on apace.  
They carry forth their dead, and do lament:  
Hanging by th' door, or in their hives are penned.  
Hunger and cold consumes them, you shall find  
They buzz as doth i'th' woods the Southern wind,  
Or doth the sea when that the waves return,  
Or fire closed up in vaults with noise doth burn.  
And thus their distempers being understood and cured, they live to extreme age; which Aristotle, Theophrastus, Pliny, Virgil, Varro, Columella, Cardan, and all Authors whatsoever, do conclude not to extend itself to nine years. Although I saw it by experience, and with no less delight to be otherwise at Hanworth in the Countess of Somersets Bees (before spoken of) (there are yet present witnesses, who are worthy of belief which will attest it) that there they have lived in the same place above the space of thirty years; and almost four times a year, have made out fresh flights or swarms of young ones. Which reason doth induce me to believe, that Bees in their own natural constitution are long lived, and I do with Albertus alone make a question, whether they may not live so long till they die of old age. Well I know they may be taken away by diseases or incursion of their enemies; but if they had always all those necessaries for their life and health by them, and those things which should be destructory kept from them, I should easily grant that they would live to a very exceeding great age, if I did not altogether say they were immortal. For they alone, of all other creatures, are fed with Honey that immortal Nectar, dropped down from heaven, and with that divine dew (which is the soul and spirit of all herbs, trees, and plants) gathered together into one body or mass; of whose nature, use, and excellent virtue, we shall speak in the following Chapter.   

CHAP. IU.  
Of the use of Bees.  
WHereas the most high God did create all other creatures for our use; so especially the 
The Use.  Bees, not only that as mistresses they might hold forth to us a pattern of Politic and Oeconomick virtues, and inform our understanding; but that they might be able as extraordinary foretellers, to foreshow the success and event of things to come; for in the years 90, 98, 113, 208. before the birth of Christ, when as mighty huge Swarms of Bees did settle in the chief Marketplace, and in the Beast-market upon private Citizen's houses, and on the Temple of Mars, there were at that time stratagems of enemies against Rome, wherewith the whole State was like to be surprised and destroyed. In the reign of Severus, the Bees made Combs in his military Ensigns, and especially in the camp of Niger. Divers wars upon this ensued between both the parties of Severus and Niger, and battles of doubtful event, while at length the Severian faction prevailed. The Statues also of Antonius Pius placed here and there all over Hetruria, were all covered with swarms of Bees; and after that settled in the Camp of Cassius; what great commotions after followed Julius Capitolinus relates in his History. At what time also through the treachery of the Germans in Germany, there was a mighty slaughter and overthrow of the Romans. P. Fabius, and Q. Elius being Consuls in the camp of Drusus in the tent of Hostilius Rutilus, a Swarm of Bees is reported to have sat so thick, that they covered the rope and the spear that held up the Tent. M. Lepidus, and Minut. Plancus being Consuls, as also in the Consulship of L. Paulus, and C. Metellus Swarms of Bees flying to Rome (as the Augurs very well conjectured) did foretell the near approach of the enemy. Pompey likewise making war against Caesar, when he had called his allies together, he set his Army in order as he went out of Dyrrachium, Bees met him and sat so thick upon his Ensigns that they could not be seen what they were. Philistus and Aelian relate, that while Dionysius the Tyrant did in vain spur his horse that stuck in the mire, and there at length left him, the horse quitting himself by his own strength, did follow after his Master the same way he went with a Swarm of Bees sticking on his mane: intimating by that prodigy that tyrannical government which Dionysius affected over the Country of the Galeotae. In the Helvetian History we read, that in the the year 1385. when Leopoldus of Austria, began to march towards Sempachum with his Army, a Swarm of Bees flew to the Town and there sat upon the tiles; whereby the common people rightly foretold that some foreign force was marching towards them. So Virgil in 7. Aeucid.  
The Bees flew buzzing through the liquid air:  
And pitched upon the top o'th' Laurel tree;  
When the Soothsayers saw this sight full rare;  
They did foretell th'approach of th' enemy.  
That which Herodotus, Pausanias, Dio Cassius, Plutarch, Julius Caesar, Julius Cupitolinus, and other Historians with greater observation than reason have confirmed. Saon Acrephniensis, when he could by no means find the Oracle Trophonius; Pausanias in his Boeticks saith he was led thither by a Swarm of Bees. Moreover, Plutarch, Pausanias, Aelian, Alex. Alexandrinus, Theocritus and Textor are Authors that Jupiter Melitaeus, Hiero of Syracuse, Plato; Pindar, Apias Comatus, Xenophon, and last of all Ambrose, when their nurses were absent, had Honey dropped into their mouths by Bees, and so were preserved. Xenophon also in his Economics calls making of Honey, the shop of Virtue, and to it would have matrons and mothers of families go to be instructed. The Poets willingly yield themselves to be compared with Bees, who following nature as their only Mistress, use no Art at all. And so Plato affirms that Poets were never able by Art to finish any masterpiece. Insomuch that Pindar doth vaunt himself in this to be superior, or to go beyond Bacchilides and Simonides, in that he was taught by nature not by Art. Bees unless provoked are harmless, but being vexed they will sting and that most shrewdly. Such is the condition of Poets: from whence are occasioned these verses of Archilochus,  
He that doth move me, quickly finds my sting,  
I'll make him cry, and through the City ring.  
Wherefore Plato in his Minos gives it as a rule to those that desire peace and quiet, that they be very well advised how they intermeddle with Poets and Bees. To conclude, so many are their virtues worthy our imitation; that the Egyptians, Greeks, and Chaldeans took divers Hieroglyphics from them; as when they would express subjects obedient to their Prince, they set it forth in figure of a Bee very singular in that virtue; when a King loving to his subjects, they portray it likewise and set it forth by a Swarm of Bees. Other the like emblems are to be found in Pierius Hieroglyphics worth the labour of searching for. From them the Country people learned their skill of prognostication of the weather. For they perceive wind or rain before it comes, and foretell storms and showers that are at hand; when they are ready to come, they are sure not to fly far from their Hives, but will feed themselves with their own moisture. All those things being as they are, 'tis no wonder that Aristaeus, Philistrius, Aristomachus, Solensis, Menus Samnites, and six hundred others that have wrote of Bees, have left the pleasures and delights of the City, and for 58 years to have lived in the woods, that they might be the more perfectly acquainted with their conditions and manner of life, and be the better enabled to commend them for an example to posterity. Neither was Virgil ere the worse for being so well seen in their History, the which he hath most elegantly set down in the fourth of his Georgics.  
But what their bodies and their labours do work upon our bodies, it is now worth the pains to relate; whereby we may assuredly know, that there is nothing in Bees but what doth serve for our health and welfare. For,  
First of all, their bodies assoon as they as they are taken out of the Hive, and pounded and drank with some diuretic, or wine and milk; do strongly cure the dropsy, dissolve 
Their use in Medicine.  the stone or gravel, open all the passages of the urine, cure the stopping of the bladder. Bees that die in the honey, cure impostumes, and help the dulness of sight or hearing. Also being pounded together they cure the griping or wring of the belly or guts, being applied to them. If poisoned honey be drank, they themselves being drank down after it, do expel it: they soften hard ulcers in the lips; being bound to a carbuncle or running sore, they heal it; they cure the bloody flix. Honey being strained with them, helps the crudities of the stomach, or specks or red pimples in the face, as you may see in Hollerius, Alexander Bened. and especially in Pliny. Take Bees dead in the combs, and when they are through dry make them into powder, as Galen in Euporist. writes, mingle them with the Honey in which they died, and anoint the parts of the head that are bald and thin haired, and you shall see them grow again. Pliny in like manner teaches to burn a great company of Bees together, and mingle the ashes with oil, and anoint the part; only with this caution, that the adjacent parts be not touched therewith; yea, Honey scraped of Bees that are dead, he affirms to be very sovereign in all diseases, and very useful. Erotis in his 61. chap. de Morb. mulieb. tells us that their Ashes beaten with oil, is good to make the hair white.  
Moreover, Bees are very profitable and useful in regard they serve for food to other creatures; as to the Bear, Lizzard, Frog, Serpents, Spiders, Wasps, Swallows, Houp, Robin-redbreast, Titmouse or Muskin; as Bellonius hath observed.  
Palladius saith, that some men are wont to take great delight in hunting after them; and he tells you how you shall find them out in these words. In the month of April, in sunny places, if the Bees do frequently resort thither, either for food or water, then certain it is, that their nest or Honey-shop is not far off, but if there come thither but a few in a company, then 'tis a sign that they harbour farther off. But when they come very thick, by this trick you shall find out their Swarms, take a little wet Oaker and mark them on the back, and there remain, while those that were marked return back thither again, if they make a speedy return, than they make their abode not far off; but if they tarry more than ordinary, than they reside farther off. Now by this means those that are hard by may easily be found out; but to come at them that are more remote and farther off, do thus; take a piece of a Cane and cut it off at either end at the joint, and make a hole in the midst of it; there put in a little honey, or sweet wine boiled half away, and lay it by the side of the fountain or water where they resort: when the Bees come thither, and are drawn in by the sent of the honey, hold your thumb close upon the hole, and suffer but one Bee to go out at once, follow that as far as you can well discern him, when that is out of sight let go another, and by this conduct at length you will easily find the place where the Swarm is. If it be in some hole or cavern of the earth; make but a smoke upon the mouth of it, and all the swarm will hurry out, and when they come forth, being a little scared, with the tinkling of a brass pan, they will hang themselves upon a little bough as it were a bunch of grapes, from whence having a vessel to put them in, you may take them away. If they chance to make their nest in the arm of a tree, then take a sharp saw and saw off the bough above and below them, and cover the middle part where they are, with a clean cover, then carry them where you please, and put them in a Hive.  
By this Art you may find their Swarms where they use in woods, dens, or hollow places, stony or craggy rocks, or any place whatsoever: only see that you begin your sport betime in the morning, lest the night overtake you, and you lose your game. Neither only are they delightful sport to them that hunt them in the day time; but also (if Fabritius and Artemidorus do not deceive us) if a man light upon them in his dream when he is a sleep; if he be a poor man, it foretells he shall be rich; if a King or a great man, that his subjects, or those that are under him will be loving and obedient. But he that dreams he had a stock of Bees, but in present hath them not, 'tis a sign of a decaying estate, and of some imminent approaching disaster to befall. Of so great use are Bees: and so variously hath dame Nature the contriver of all things, spotted herself, or rather taken great pains indeed in furnishing them with such rare qualities of all forts, as where with you have heard them to be endowed.  
But to what purpose is (will you say) that sting, against whose poison and venom Pliny himself ●●ew no remedy? I confess, and experience teacheth as much, that Bees stings are sometimes venomous; but it is only of those Bees which are raving mad, or burning with some fever, anger, or hunger. Otherwise they do little or no harm at all: and therefore Dioscorides did not deign so much as to mention the symptoms of the stinging of Bees; supposing it a childish simple thing for any man so much as to complain of the sting of a poor little Bee: later writers observe that the sting is accompanied with redness and tumour, especially if the sting do yet stick fast in the flesh, which if it go in very deep sometimes proves mortal, as Nicander writes in his The●iaca. The Ancients (that we may prove the sting of Bees to be converted to some good use) as Suidas reports, were wont to punish cheaters with them on this manner; They strip the malefactor stark naked, and besmeared his body all over with Honey, which done, and his hands and feet being bound, they exposed him to the heat of the scorching Sun, that what with the piercing rays beating upon his body, what with the stinging of the Bees and flies, and their often stabbing and wounding him, he did at length suffer a death answerable to his life. but if you would indeed resolve to go sting-free, or at least heal yourself being stung; expel out of your mind, idleness, impiety, theft, malice; for those that are defiled with those vices, they set upon to choose as it were, and out of natural instinct. Beware also in especial manner, you wear not red garments, which might represent you to them, to be a murderer or man of blood; as also that you be not taken by them for an unchaste or unclean person, which it seems they naturally know and abominate (as hath been said before) They which carry the bill of a Wood-pecker in their hands when they come near them, although they do somewhat disturb their Swarms, yet (as Pliny saith) the Bees will not hurt them. Nonnius' reports, that if you rub and beat to powder the herb called Balm-mint, or Balm-gentle, their stings will not be able to hurt you. Florentius gives in charge, that he that is to gather the honey should anoint himself with the oil or juice of Marshmallowes, whereby he may take away the combs without danger. But the juice of any Mallows whatsoever will do the like; and the better if they be rubbed with oil; for it doth both preserve from stinging, and is a remedy to those that are stung. But be it granted that diseases be contracted by their stingings; yet 'tis but taking a few of these Bees that are found dead in the Honey, and let them be carefully applied, and they presently cure them; and take away all the venom and aching of them.  
What shall I say? God never created a creature less chargeable, and more profitable. They are bought for a very little money, they will live in all places whatsoever, even in woody and mountainous Country's. The poor as well as the rich gain a great return or revenue by keeping of them, and yet need they not put more in the pot, or keep a servant the more for them. Merula reports that Varro rent out his stocks of Bees, for 5000 l. of Honey; and in Spain out of a little Village containing not above an Acre at most, that he gained of the Honey there gathered 10000 Sesterces, i. e. 50 l. of our English money in one year. Besides all this, we have from their shops or storehouses, Wax, Bee-bread, Bee-glew, Rosin, Honey-combs such as no Common wealth can well be without; not to repeat their virtues, which are no less wholesome for the mind, than those are profitable for the body and maintenance of life. And first of all we will treat of Honey, that immortal, nectareal, pleasant, wholesome juice, and principal of all works and operations.   

CHAP. V.  
Of the Name, Difference and Use of Honey.  
AT the first Honey had but one name, called in the Hebrew Dabesch; but since that strange and confused Polyglottology, or speaking with divers tongues it was called of the inhabitants of Arabia, Hell, Han; of the French, Miel; of the Italians, meal; of the Dutch, Honich●●em; of the Germans, Honig; of the English, Honey: the Greeks called it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the admirable care and industry of the Bee in making of it, as Eustachius notes: from whence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Melitellum, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Porphiry. This for the Name: But what it is yet after all is much controve said amongst the learned. Some there are that fond conceit it to be the spittle of the 
The Definition of Honey.  Planets, or the jelly falling from the Stars; others, the purging of the Air, or the sweat of the Heavens; but in my judgement it may more properly be termed the Chylus of the Bees, gathered from some sweet matter, but having its perfection and consummation from their ventricles; and afterwards by expuition or vomit cast out into the cells or Honey-combs. Aristotle, Pliny, Avicen, Seneca, would have the Bees not be makers of the Honey, but only gatherers of it: for thus they write; The Bees, (say they) do gather the Honey from the dew of the air, especially at the rising of certain Stars, and from the conjunction of the Rainbow; for they make no Honey, but Honey-combs only. Galen also lib. 3. de Alim. fac. hath these words: I remember (saith he) upon a time, in Summer we gathered a great quantity of Honey from the leaves of the trees, and then the Country in way of sport sang, Jupiter reins Honey. But then the night before had been exceeding cold, as it could be in Summer: by the strength whereof the sweet exhalations, and vapours being drawn up by the Sun were congealed together. Now with us this is a very rare accident; but in Mount Libanus it happens every year: and therefore they spread skins upon the ground under the trees, and shake them, and the Aerial Honey that falls from them, they put up in pots, and earthen vessels. Now Honey, as all other things, do differ in substance or matter, it is either Aerial or Terrestrial; Aerial Honey is one thing, Terrestrial another: For in the months of May, June, and July, a kind of heavenly Ambrosia falls down upon the leaves of plants (which they call honey dew, but I rather mieldew) very sweet in taste, liquid, pure, and as sweet as sugar itself; this being gathered and drank in, the Bees I grant do ripen or bring to maturity, but that they make any real mutation, I constantly deny; unless perchance you will say that the refining the dew, is an alteration of the species. Gal. lib. 3. de Alim. fac. affirms that the matter of Honey is not the very dew itself, but something near of kin to it: the which Bees gathering do cast up again into their cells, but they do not change the species of the juice; as Avicen also saith. But this aerial dew, of which this aerial Honey is gathered is of two sorts; coagulated or thickened Manna; and liquid, of which the best Honey is made; especially if it retain the same virtue it had when it first fell: but falling from such a height, and even with the very sliding of the fall by reason of the impurity of the air contracting defilement, and being infected with the exhalation of the leaves, and juice of the flowers upon which it lights, it looseth much of that heavenly virtue, although some remain, and being so often shifted in the ventricles of the Bees, cells, honey-combs, it hath some strange qualities joined to it. But in the beginning, Honey is like pure rock-water; and in the first days it boils like new wine, in the 20. day it waxeth thick, a while after it is covered over as it were with a thin film or membrane, which with the froth of the heat of it, congeals together. Terrestrial or earthy Honey we call that, because the dew going away, it is sucked out of the very sweat of the earth, and the sweeter part of the plant, of a thick substance indeed, and a quality answerable to that from whence it was extracted. And from thence it takes the name of Grasse-honey, Bean-honey, Lilly-honey, Violet-honey, etc. respect being had to those things from which it is collected or gathered. But that Honey is best for substance, which is of a fat oily consistence, partaking of both, which doth of its own accord run out of the combs, (in 
The best Honey how known.  Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and doth not abound with dregs, and is quickly boiled, and doth cast up very little or no scum; and always so tenaciously sticking together, that if you lift it up a good height on the top of you finger, it falls to the earth still homogeneous, unsevered, no way parted asunder, but remains in one continued flake, or line. And to conclude, that which if fire be put to it, will soon arise in flame. Unless there be all these properties or most of them in your Honey, you shall discern the substance not of good Honey indeed, but of base, adulterate, impure trash.  
The Accidents or accidental properties of honey, are likewise some good, some bad, both of them are taken from the season, place, quality. If you respect the time or season, the newer the 
Accidental properties of Honey.  honey the better it is accounted, and the Spring or Summer honey far beyond that is gathered in Autumn. The first of these is gathered from flowers only, and those very tender and newly budded (thence called Anthinum, or Flower-honey). The second is collected of nothing but herbs, and ripe flowers, thence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Summer honey. The third, last and worst, is had after the first Autumnal showers, and that very sandy or gritty and woody, gathered only of Heath or Ivy (which are then the only things green that are left) and from thence is called Ericaeum, Heath-honey or Ivie-honey: all which (as I said before) have their greatest commendation from their freshness or newness, because with long keeping and concocting, they wax bitter; from whence the Proverb, He that will make a good mixture of wine and honey, must mingle with new Hymettian Honey, old Falernian Wine. It is also better or worse in regard of the place whether proper or common. If you respect the proper place, or the vessel wherein it is contained; the best honey is still found in the bottom, for the dross which is contracted either by soil of herbs, or by the air whilst it falls from so high a place, is cast up to the top as froth; and in the bottom it is found to be more glutinous, ponderous, luscious, and better compacted.  
If you would attend the common place or region wherein it is gathered; according to the nature of the Country, so is the value of it. 
In what countries the best Honey is tobe found.   
In the first place and above all other, the Attic, Athenian, Hymetick, especially, when made in the silver Mines, hath been hitherto adjudged the best honey, both in regard of the excellent nature of the Bees themselves, as also for that those Countries do abound with Thyme and other choice plants and herbs, and likewise in regard of the goodness of the place where the combs are made. Dioscorides gives the next place, to the Islands of the Cycladeses, or the Aegean Islands (which is very luscious and pleasant, and well-nigh as good as the Attic) And the third and last place to the Hyblean, and Sicilian.  
Johan. Bauhinus a very learned Physician, and surpassingly well seen in the knowledge of simples, saith that he saw of this Attic honey in Verona in an Apothecary's shop, which he found put up in the bladder of an Elephant, very thick, and weighing 21. pounds, of the length of two cubits, of the breadth of a cubit and a half. I suppose it was brought thither out of afric, for how should an Elephant's bladder be had in Athens? In the judgement of Cardanus, that honey which comes from Cephalenia, an Island in the Ionian sea is the best; next to that in Europe, is the Spanish, and that not without reason; in regard the dew for the most part in those hotter regions is better concocted: and (in all Countries) where the purest air is, there is the virgin Honey (i. e.) pure pale, and is made up as it is, having no need of fire to purge it. The T 〈…〉 tine honey is also commended, as Strabo reports. About Tag●dast, Melela, Hea, Hascora, the iron Mountain Rhahona, Ech●●devona; Jo. Leo saith there is very excellent African honey made. Ludovicus Cademustus prefers the honey of Sineg●●, Andreas Corsalias' the Mombaren, Edorades Barbosa the Aethhiopic, Thomas Lopius the Cathaian, Fr 〈…〉 saus Alvares the Tigremahonen●ian, Sebastianus Baro the Samogitick, Euricus the Lituanian, Erasmus Stella the Ru●●●an, Thevet the American, P. jovius is exceeding much in the commendation of Moscovy honey, but not so advisedly, in as much as our Merchants, and Sebast. Baro a very impartial writer of those things which are seen and done there, do very seriously affirm that in all the Dukedom of Moscow, there are neither Bees nor honey. Albert. Campensis in his history of Mysia which is called Britus, saith that even in the Hercinian woods, there is extraordinary good honey to be found, and that altogether as good as the Cecropian or Attic honey may be. Aelianus affirms that in snowy and icy Scythia, there is Country honey very praiseworthy; and that it is carried to Mysia (where it is sold at a very dear rate). But if the heat of the Country doth add to the honey pureness and goodness, how is it possible such excellent honey should be had in Scythia, and Samogithia? Is it because the flowers there growing and receiving the dew are better than in other places, and by that means cause it to be clearer and purer? Or is it because of the North winds which are most frequent in those parts, which do purge the air? Or is it because as well Bees as men there are of more strong constitutions, and therefore are better able and do take more pains to refine and work the honey in their ventricles? which is the more likely, seeing they were not able to live at all in that cold region, nor could not arrive at such an Age (for there they live very long) if they were not very healthy and lusty of body.  
Now whereas Cardan denies that there is any exquisite honey made in moist Country's: let England and Ireland challenge him for their right; which being obnoxious to showers and very much rain, a thing fatal to Islands, do yield such extraordinary pure honey, that it hath not the least mixture of venom, and doth last a long time before it be corrupted or putrified; that we do not speak of its excellent whiteness, hardness, sweetness, hanging well together, viscosity and ponderousness; and other principal signs of the goodness of it; But let us leave off to commend our own Country wherein good is to be found; and set forth those Countries which are infamous for the badness of it. For the extreme bitterness the Colchian honey, and next the Corsican, and in some places the Hungarian, and the Sardinian hath an ill name. For in Sardinia Wormwood, 
What Countries produce bad honey.  in Corsica Rose-lawrel, in Col●his the venomous Yew, and all of them in Hungary. Also the honey is venomous in Heraclea of Pontus, and in the flowers of Goats-bane fading with the wetness of the spring; for then the flowers contract that hurtful venom; which doth presently infect the honey-dew that falls upon them. There is also another kind of pernicious honey made, which from the madness that it causeth, is termed Mad-honey; which Pliny conceiveth to be contracted from the flower of a certain shrub, very frequently growing there in the woods. Dioscorides and Aetius do not amiss impute this poison to be caused of great plenty of the venomous herb called Libbardsbane, or Wolf-wort which groweth there; in that it is cured with the very same remedies as the venom of that herb is. In Carina, Persis, Mauritania and Getulia, bordering to Massesulia, either by reason of vapours of the earth, or by reason of the virulent and poisonous juice of the plants, poisoned honey-combs are produced; but are descried by their dusky or blackish colour. In Trapezuntum in the Country of Pontus, Pliny reports of a certain honey that is gathered of the flowers of the Box-tree, which as it doth make those that are well sick with the noisome smell of it, so those that are not well it restores to health. On the trees of the Heptocometanes, a people near unto Colchis, there grows a kind of infectious honey. The which poison being drank makes men stupid, and out of their wits. This was sent by the enemy to the three Legions of Pompey with a token for the desire of peace, they drinking very freely of it, were put both besides their wits, and their lives too (as Strabo saith). Ovid makes mention of the Corsic honey very infamous, being extracted from the flower of Hemlock, speaking thus:  
I think it's Corsic Honey, and the Bee  
From the cold Hemlocks flowers gathered thee.  
But yet it may seem to be not so much for Dame Nature● honour, that she should bring forth a thing so desired of all men, as honey is, and so ordinarily to temper it with poison. Nay but in so doing she did not amiss, so to permit it to be; that thereby she might make men more cautious and less greedy, and to excite them not only to use that which should be wholesome, but to seek out for Antidotes against the unwholsomeness of it. And for that cause she hath hedged the Rose about with prickles; given the Bees a sting, hath infected the Sage with Toad-spittle; mixed poison (and that very deadly too) with Honey, Sugar, and Manna.  
The signs of poisoned honey are these, it stains the honeycomb with a kind of Lead-colour, 
The signs of poisoned Honey, and the remedies against it.  doth not become thick, it looks of a bright shining glistering hue; sharp or bitter in taste, and hath a strange and 〈…〉 th' smell, it is far more ponderous, than the other, as soon as it is taken it causeth sneezing, and a looseness of the belly, accompanied with excess of sweeting. They which have drunk it d● tumble themselves up and down upon the cold earth, very desirous of refrigeration. The 〈◊〉 poy 〈…〉 honey hath the same symptoms with the poison of Wolf●●ane, and hath the same way of cure. Galen reports that two Physicians in Rome tasted but a very small quantity of poisoned honey, and fell down dead in the open Marketplace.  
Against madness from eating honey, Dioscorides prescribes Rue to be eaten, and salt fish, and honey and water to be drank, but being taken they must be vomited up again; and he prescribes the same remedy against this disease, as he doth against Wolfs-bane, and Rose-lawrel: and Pliny agrees with him; also he adds one singular antidote, to eat a fish called a Gilt-head, which also wonderfully corrects the loathing of good honey. Gulielmus Placontia bids to cause vomit abundantly, with syrup of Violets, acetosus simplex, and warm water, eating salt fish before vo-miting. Afterwards he gives Theriac with hot vinegar. Christophanus de honest is persuades vo-miting, and to set cold water under the nostrils, with the flowers of Violets, Water-lillies, and Fleawort. But his Bezoar stone, be Quince kernels bruised, and given with hot water, as Sanctus Ardoinas relates. Avicenna hath prescribed nothing worth speaking of, but what he had from others: for I understand not what he means by his Aumeli.  
But what if I a youth and an English man, after so many grave and experienced Physicians should asse●t this for a certain Antidote, viz. to take nothing down but the Bees themselves. The likelihood of the conjecture doth persuade, and reason itself doth somewhat seem to favour it: For unless that Dame Nature had given to these Bees, a very marvellous power against poisoned honey (as amongst men to the Psilli against Serpents, to Storks and Peacocks amongst the Birds) without all doubt with gathering of it, swallowing of it, and for some time keeping of it in their bodies, yea concocting of it there, they would be grievously pained, and the poison running and dispersing itself through all the parts would kill them.  
Now the Terrestrial honey, although it be not always poisonous, yet by reason of the blackness and clamminess of it, 'tis not much to be commended: also it is often found to be subject to be infected by the venomous breath of Serpents, Toads, red Toads, and therefore is carefully to be avoided.  
Now let us come to the Qualities of Honey; whereof some are first or primary, others derived from them; some formal, some specifical, which we deservedly call Energetical, or operative. 
The temper of Honey.  In respect of the first Crasis or temper, Honey is thought to be hot and dry in the second degree, for which cause Galen did forbid those that are in Hectic Fevers, and in all Fevers, young men, or those that have the yellow Jaundice to use it; whereas in cold distempers he doth very much commend it, and did prescribe it to those that were troubled with a raw and watery stomach; whom if you gently anoint therewith, it doth very much nourish, and causeth a good colour and constitution of body. If you desire to know the second qualities of honey, (viz. the smelling, tasting, visible, tactile) the best honey ought not to have the eminent quality of any herb, or other thing whatsoever: and therefore the honey that doth strongly smell of Thyme, Galen rejects; and yet is of itself a most sweet and fragrant smell, and not without a certain spirituous fragrancy; such is that which in the middle of the spring, is perceived to be in the air about break of day. But if it have an ill savour, it is putrefied not being well kept. If it smell strong, it hath contracted some contagion from Hemlock: if it sting as it were and prick the nose with its scent, it is an argument of some poison, or too much acrimony couched in it. If it smell not at all, it is stark dead, no spirit in it. If it smell of Thyme, Linden, or Teil-tree, Rosemary, Box, Wormwood, etc. it shows that it is degenerated into their nature. The like is to be said of the Taste of honey, which is known either by the herbs, age of it, or by the colour of it to be mixed, or adulterate, or natural, that is to say, striking, and filling the tongue with a certain fine and lively sweetness, so that it may seem to some to be a little tart.  
As for what concerns the colour of the best honey; in the Tigremahonick and Tagodostick Region, that of a milky colour is preferred in hotter Countries, that which is white and transparent, but commonly that which carries away the garland and is esteemed above the rest, is yellow, and of the colour of Gold. And in the second rank is that which is white and transparent, which I with Aristotle should put in the first place. For that it is a sign of pure honey and not infected with any tincture of herbs. The bright shining is also by him commended if it be not summer honey, for the honey that is gathered at that season of the year (like wax or butter) either by reason of the abundance of yellow flowers, or the scorching heat of the air, it comes to be of a deep and full yellow, yea almost quite red. But if the Erycaean or Anthine appear radish, it is not without cause accounted unwholesome, because it is not in its season. Suspected and of ill name, are the black, dusky, bright red, and above all the lead colours, which whether they appear in the comb, or in the honey, sometimes are evident signs of corruption and putrefaction, and sometimes of poison. That honey is best in touch that is fat, clammy, glutinous, heavy, and most like to the clear liquor of Turpentine every where like itself, that is pure without any, or with very few dregs, that is melted with a very soft fire, and with the least cold as it were congealed into little stones.  
The Energetical or operative qualities of honey are seen in the use of it; the which is of divers sorts, whether you turn you to the Apothecary's shop, or to the Kitchen, for so mightily doth it nourish, and preserve health entire, and men long-lived, that the Greeks thought the Cyrneans by reason of their constant using of it, lived long, being old men, as Herodotus, Athenaus, and Diodorus Siculus testify. Pollio indeed being asked, how it came to pass that he lived to be so old as he was, made answer, Because from his youth he used Oil without his body, and Wine mingled with Honey within. More than this all flowers, fruits, simples, and compounded medicaments, or confections by mingling them with honey are preserved entire from putrefaction; in which faculty or virtue it so excels, that even the Babylonians were wont to bury the dead corpses of their noble men in it; as Herodotus witnesseth in Thalia. Vintner's also and such as deal in Wines that will play the knaves, when they observe a piece of Wine decaying, and at its last almost, than they put honey to it, to bring it to life again; by which means the sophisticate wine appears pure, and relisheth very well upon the palate, though never so critical and curious. It is not subject to putrefaction. Fruits, and all other bodies are kept in it very long. yet if it be but touched by its enemy, bread, it putrefies. They therefore that sell honey, are very wary, lest children as they pass by should dip their bread in it: for so it will presently corrupt, and turn into Ants or such like creatures; if we will believe Paracelsus, for his natural skill, in the nature of things, a most famous Philosopher. With admixtion of honey also Galen amendeth the naughtiness of sweet meats when they begin to fail. Honey mingled with other things, doth both nourish and cause a good colour; but taken by itself without any other thing, it doth rather make the body lean than nourish it; because it doth cause urine, and purge the belly beyond all measure. Hypocrates saith, if you take the seeds of Cucumbers, or the seeds of any other plant, and keep them for some time in honey, and afterwards sow or set them, the fruit that groweth of them will taste the sweeter.  
As for the medicinal and Physical virtues of Honey; It causeth heat, cleanseth sores and ulcers 
The medicinal virtues of Honey.  excellently, wears them away, and removes them in what part of the body soever gathered: as Galen, Avicen, Celsus, and Pliny have observed. It perfectly cureth the disease which causeth the hair of the head or beard to come off by the roots, called the Foxes evil, and other filthy ulcers of the head. Plin. To regain hair lost by the disease aforesaid, and for long Agues, it is very effectual, if the party be anointed with it raw as it is; or with the honeycomb newly dreined or emptied. Galen. But above and beyond all, the Oil of honey distilled doth effect it. The water that droppeth from the honey, doth excellently cleanse the skin, provoke urine, extinguish the burning heat of Fevers, open the obstructions of the bowels, quench thirst. The chaulk or salt of it, as it is of all corrosives, the least painful, so it is most energetical and operative, and therefore is very much commended by Chemics, and Surgeons, for to cure that kernel or tumour of flesh which groweth upon the yard. But how many, and how ample virtues that quintessence of Honey (as they call it) hath attained against the strength of all diseases whatsoever, is excellently described by Isaacus Belga, the predecessor of Paracelsus. Nay without doubt, if wild honey, and raw, was able so to prolong the health and life of Democrates, Pollio, John the Baptist, in a word, of the Pythagoreans, and Cyrneans (as aforementioned) how much more will it do being refined, and heightened to the highest degree of nutrition? The Epicureans who took the best way they could to provide for their health and their pleasure, fed always upon Ambrosia, as Tzetzes reports, which did consist of a tenth part of honey; as if they meant by the use of it, to stave off all pains and griefs, and live free from all diseases and maladies. It doth wonderfully help the ulcers in the ears if it be poured warm into them, and especially if an ill sent be joined with them. Moreover in their histing, noises, inflammations, Galen commands to instill Attic Honey, Butter, oil of Roses, and as much warm water Marcellus Empyricus used to infuse into the ear that was pained. The same also very much commends honey mingled or kneaded with the ordure of a young Infant, to cure the dulness of the sight, and the white spots in the eye. Vegetius by this means cures the watery eyes and dropping of the eyes caused by rheum or distillation. First of all a little below the eye he draws blood and anoints them with the purest honey till it be whole. But yet care must be had (as Columella very well hints) that as often as the eyes are anointed with honey, they be besmeared round about with melted pitch and oil, lest the Wasps and Bees infest and hurt them. Hear also what Marcellus saith, touching the clearing up of the eyes, and he prescribes this: The honey pure and neat wherein the Bees are dead, let that drop into the eyes; or honey mixed with the ashes of the heads of Bees, makes the eyes very clear. And again mingle Attic honey with the first ordure the Infant makes, together with the milk of the Nurse; and with that anoint the eyes that are so dull what ever the cause of it be; but first of all you must bind the patient to a form or ladder; for otherwise such is the strength of the medicine, that he will not be able to endure it. Which is such a present remedy, that in three days, it will fully restore the sight, and take away every blemish of the eye. The Gall of a Vulture mingled with the juice of Horehound (twice as much in weight as the gall is) and two parts of honey cures the suffusion of the eyes. Gal. in Euporist. Otherwhere, he mingles one part of the gall of the Sea-Tortoise, and four times as much honey, and anoints the eyes with it. Serenus prescribes such a receipt to cause one to be quick sighted.  
Mingle Hybl●an honey with the gall  
Of Goats, 'tis good to make one see withal.  
Give Infants butter and honey, for nothing is better for their breeding teeth, and for sore mouths. Galen bids us rub their gums with nothing but honey. For it wonderfully helps to their breeding of teeth, preserving, cleansing and beautifying of them. Also against the pain of the jaws. If with Arabian honey you join field-poppy, it 〈◊〉 it. And sometimes pure honey is mingled with clear water: and this, as Serenus and Pliny testify, doth notably cure the dryness of the tongue in Fevers, the Quinsy▪ and the diseases of the Uuula, Throat, Jaws, of the Tonsils; against difficulty of breathing, and to cause one to expectorate, either by itself, or mingled with other things, it is highly commended by Hypocrates. And for the convulsion of the laps of the lungs (which useth to be a deadly disease) the drinking of cold water, and of that wherein a honeycomb is steeped is very effectual. Also, if the stomach be not hot, choleric, bitter, nauseating or feverish, it makes it strong and vigorous, and nourisheth it much, not suffering milk to curdle in it: it cleanseth the reins, boiled with water and butter it is good against the stone. Avicenna. It easeth the pain of the spleen, but it must be outwardly applied with the dead Bees; for taken inwardly it hurts both the liver and the spleen, saith Galen. When it is raw it looseneth the belly, but boiled with the Bees, or with new cheese it binds the belly so much, that Galen holds it to be a secret against the Dysentery and colic passions: so doth Celsus also and Pliny. Hypocrates mingled honey with all Medicaments that were to soften the belly. Honey mingled with rosin, is a cure for the cold Testicles, as Pliny saith, who also affirms that the ashes of Oxe-leather mingled with honey, cures all running sores, and botches. Nitre with honey and Cow's milk, cures ulcers of the face; and the froth of honey with oil of Walnuts, amends the burning of the skin: it is excellent for old people, and such as have cold stomaches; and being boiled it discusses wind, and moveth urine mightily. Galen. Hollerius reckoneth honey amongst Diaphoreticks, because it openeth and maketh the passages clear: Galen placeth it amongst Diuretics. It layeth down its acrimony by being mingled with water, or being boiled; and therefore Galen prescribes boiled honey, to close up ulcers that are hollow. Salt with meal and honey takes away the pain of a joint that is dislocated, discusses the swelling, and makes it more apt to be reduced. I might here set down the plaster of Aetius and Aegineta called Diamelleum, the Tapsimel of Arden, and all syrups that were anciently made of honey. In whose place the neoterics have put sugar, but I know not by what reason. For if honey of Athens, or some as good, be at hand, and doth not want its due preparation, do not use sugar that is earthly, reedy and so full of dregs, not comparable either for use, original, or any way whatsoever with this heavenly dew honey. But to let this pass, let us reckon up the kinds of drinks and meats made of honey. Six kinds of honey-drink the Ancients made principally. Honey and water, honey and wine, honey and vinegar, the washing of the combs, juice of some grapes and honey, sea-water and honey.  
The first is called by Pollux and Nicander, Hydromel, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Galen, Pliny, Aegineta and Dioscorides have set down the making of it. Hydromel of Galen. Take sweet pure clean fountain water 8. pounds, the best honey 1. pound, boil them at a soft fire in an earthen vessel, take off the skim a top oft times, and boil it to its thickness. If it must be drunk presently, it must be made thin as water, if it must be setup to keep, boil it longer, till it be thick, as a julep; if it be kept long it pierceth deeper into the parts far off, and is sooner converted into choler. Also boiling acquires to it many more faculties; for being little boiled it inflates more, it purges more, and nourisheth less. Longer boiled, sit dissipates wind, nourisheth more and purges less. It is spiced at pleasure, with Ginger, Saffron, Gallia Moschata, Lignum aloes, etc. It is made also another way, of honey 1. pound, water 8. pound, leaven 3. ounces; put all in a wooden vessel, leaving three or four fingers empty that it may work the better: when it hath done working, stop the vessel and let it be well hooped, and after three months' it will be fit to drink. Hydromel of Pliny, Take of pure rain-water that hath been kept five years, 12 pound, boil it to thirds, add to it a third part of old honey, and in the dog-days set it in the sun for 40 days, and letting it so stand, on the tenth day stop the vessel, this is called Hydromel, that with age will taste like wine, made no where better than in Phrygia. It was given to sick people that desired wine, but now it hath been forbidden many years. Hydromel of Aegineta, Take the juice of bruised Quinces 5 pounds, fountain water Sextarii, boil them till they grow soft, take them from the fire, let them cool, then strain them, and crush out the Quinces and cast them away, add to this water half honey, boil it, scum it, till an eighth part be consumed: some make it of sweet Apples or Pears the same way. Hydromel of Dyoscorides, is made of two parts of old rain-water, and one part of honey mingled, and set in the Sun. Some call it Hydromel, because it is wont to be made of the washing of the honey combs with water, but it must not be made stronger, because it will hurt sick people by too much matter proceeding from the wax. Hydromel after it hath been long kept, is as strong as small wines, or Lora, being but half so old. Wherefore it is preferred before them in abating inflammations. The use of old Metheglin is condemned, for such as are inflamed or costive, but it is good for weak stomaches, and such as loathe their meat, or sick people that sweat much, or for those that are thirsty, or after a burning fever hath wasted a man. Aetius describes a Clyster only of honey and water to move the belly, and with the same he cleanseth hollow ulcers. Galen commends, and uses Melicrate (wherein some Hyssop, Origanum, or Thyme, or Peniroyal hath been boiled) to prepare and purge gross humours in an acute disease, but he commends it not for the want of a stomach. Lately the English found out a new composition of Hydromel, (they call it Varii) and serves better for ships than any Wine. The preparation is this, Take Barley torrefied after due sleeping in water, what you please, boil it long in 5 quarts of fountain water, till it taste well of the malt: I pound of this boiled with 8 pounds of honey, and 20 pounds of water, makes a drink that tastes most sweet, and is most healthful for use. It nourisheth well, is hardly corrupted, and keeps very long. Hydromel of the Moscovites, Take of the decoction with Hops 12 pounds, purified honey scummed 1 pound and half, toasted bread strewed with the flour of malt, one piece, put all into a wooden vessel well covered, and place it near a stool, take away the froth that riseth, twice a day, with a wooden skimmer that hath holes in it; after 10 days set it up in your cellar, after 14 days drink it: They make it the same way in summer with fair water, and made this way they drink it in winter, and when they desire to be drunk. In Russ and English they call it Mede.  
2. Oenomeli, it is called honeyed Wine. Pollux calls it Molicraton; Plautus, honeyed Wine, others call it Mulsum. Aristaeus was the first that brought this into Thrace, being taken with the incredible sweetness of Honey and Wine mingled together. Mulsum made of honey of Heraclea, when it grows old ceaseth to be hurtful. Pliny. The new writers describe this potion thus, Take 1 gallon of the best Honey, 6 gallons of old Wine, Salt 2 ounces; it must then be skimmed as it works, then put in the Salt, and season it with Aniseed, and roots of Elecampane let down into the vessel with a bag. The Egyptians make it otherwise, namely of Raisins and Honey, which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it is of a very sweet taste. Oenomeli spiced, Take Pepper washed and dried, 8 scruples, Athenian Honey 1 sextarius, and 5 sextarii of old white Wine, mingle them. Celsus (as I remember) and Caelius speak of it. Aurelianus in the cure of the Sciatica. Also there is a kind of Mulsum which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, consisting of 36 ingredients. Gorreus. May be it is the same which Athenaeus calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a drink made of Wine and Honey, and divers herbs mingled. Such as our Welsh men call Metheglin. The Irish prepare a distilled Oenomeli made with Honey, Wine and some herbs, which they call Vsquebach, not unfit for a nation that feeds on flesh raw, or but half sod. Mulsum made of sweet new 
See Huonymus his Nectar in Wickerus his special Antidote. fol. 191. & 195.  Wine the Greeks call Nectar; to new Wine sodden, they add a tenth part of Honey, but this kind is offensive to the stomach, and causeth windiness; it is given to purge the belly. Hypocrates calls it Melihedia, and Melichron, as Galen notes. Atheneus writes that another kind, which was true Nectar indeed, was wont to be made about Olympus a Mountain of Lydia, of Wine, Bees-combs, and sweet flowers. I take notice that Alexandrida did not think Nectar to be drink, but the meat of the gods. For he saith, I eat Nectar chewing, and ministering to Jupiter, I drink Ambrosia. Yet Homer and the greatest part of the Poets took Nectar for drink. Dioscorides made Oenomeli thus, Take old Wine 2 Sextarius', the best Honey 1 Sextarius. Some that they may drink it the sooner, boil honey with wine and strain it. Some for profit sake to 6 sextarius of new wine working, add one of honey, and when it hath worked, they put it up in a vessel, for it remains sweet. The use of honeyed Wine is this: It is given in long Fevers that have weakened the stomach with crudities collected in it. It looseth the▪ belly gently, it provoketh urine, it cleanseth the stomach, it is good for the disease of the joints, faults of the reins, a weak head, and to women that drink no wine, for it is pleasant in smell, and nourisheth the body. It moveth vomit drunk with oil, and it is profitably given to them that have drunk poison; as also for such as are weak, and their pulse is feeble; for such as are troubled with a cough, and a short breath, or Impostume in the Lungs, and those that are wasted with extreme sweeting. But than it is for to mingle it with Hydromel. Also Galen prescribes to them Melicrate qualified with water, that have had a shaking fit not above a week, and nature being yet strong. Some there are that utterly condemn this in Fevers: but that must be understood of some times in Fevers. Romulus, a certain guest of Caesar's, being asked how he had preserved the natural vigour of his body and mind so long, (for he was above a hundred years old) he answered, Without with oil, within with honey and wine sodden together, as Pollio did: That we may the more wonder at the use of Mulsum, which the Ancients esteemed very much, for that they were persuaded that all acrimony of the mind, was pacified with sweet liquors, and the spirits made peaceable, the passages made softer and fitter for transpiration, and that it was also physic for manners. Plinius.  
3. Oxymeli, or honeyed Vinegar is thus made, as Pliny thinks. Take honey 6 pound, old Vinegar 5 Hemina, Sea-salt 1 pound, rain-water (which Galen likes not of) 5 sextarii. It must all be made scalding hot ten times, and then set in the Sun, till it grow stale, and Oxymel is made. But it lasts not above one year. All these, as also all made Wines are condemned by Themison a chief writer. Galen prepares it thus. Let the best honey be clarified, and add so much wine-vinegar to it, that it may please the sick man's palate, boil them till they are well mingled; and when you will use it, mingle as much water as you please: it is boiled enough when it sends forth no more scum. Some there are perhaps that deliver these compositions somewhat otherwise, and Dioscorides he differs from Misues, and Nicolaus from them both. In Misue you shall find ten several sorts of it; in Nicolaus I have seen seventeen: some simple, some compound with Squills, Thyme, Flower de luce, and other herbs and roots.  
Also Gesner brought in an Oxymel with Hellebore, which he commends not a little in his Greek Epistle to Adolphus Otto. To make thin, thick and clammy humours, and to root them out; but especially to make way for insensible transpiration, that is to draw forth from the centre to the superficies of the body. But you shall find every where scattered in the Book of his Epistles, what force it hath against Melancholy, Cacheria, Dropsies, Epilepsies, and Fevers, where also you have the Oxymels made with Hellebore, the great and the small.  
4. Apomeli of Philagrius in Aegineta. Take white combs full of honey 1 pound, fountain-water 3 pound and half; break the combs and press out the honey, boil this water and honey together, until the froth of it, and that which as it were the waxy part swim a top, and be by degrees taken off, when it is cool put it into a vessel. It cools lightly, as Galen saith, wherefore in Phlegmone, and weariness in a Fever, it is very good. Avicenna his syrup of Honey, seems to be the same with this. In Nicolaus you shall find three kinds of Apomeli, and in Aetius, Oribasius, Actuarius yet more; for they are changed according to the nature of the disease and the sick patient, that is the reason that we had rather only touch upon them, then to describe them at large. It is drunk all the summer to cool the body, at which time any man may drink of it, (especially when it grows sowrish) it is held to be of a middle nature between a Mulsum and an Oxymel. Galen. It is also useful to expectorate with, to move urine, to purge the belly, and to ●ut thick humours. Aegineta, Ruelius.  
5. Omphacomeli, (which Grapoldus did not well translate Bitter honey) it is made of the juice of unripe grapes, 3 saxtarii, and 1 sextarius of honey, boiled together, or set a sunning for 40 days: when it hath done working, put it in a veslel and stop it close, and keep it for your u●e. The same way almost is Melomeli of Quinces made, Rhodomeli of roses, honey of myrtles, Rhoites, Rhodostacte, etc. you may find their descriptions and use in Aetius.  
6. Thalassiomeli, is made of equal parts of sea-water, rain-water, and honey purified and set in the sun in a pitched vessel in the Dog-days: some to two parts of sea-water add one part of honey, and so tun it up. They both purge, but this hath far the less. Gorraeus. It is pleasant in taste and smell, it purgeth gently, without troubling the stomach at all. Pliny. And thus much of Honeyed drinks.  
It would be too long for me, and tedious to the Reader, should I set down all kind of Meats which the Athenians provided with honey, and other ingredients; therefore it shall not be needful to rehearse them; and it may be it is impossible: for divers Nations did variously mingle honey with other things, as with milk, meat, flour, wheat, cheese, and with Sesame, whence are these meats made of honey called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Juncates or honeymeats, and wafers, they have divers names as the thing is made. Athenaeus. They sacrificed to Ceres this bread of felicity, as the Scholiast upon Nicander showeth, we call it honey-bread. Also the Scripture teacheth, that the nations offered wafers made with honey to the Sun and Moon, and to the Queen of heaven: wherefore Moses forbade the Israelites to offer honey in their offerings unto God, Leviticus the 2. But it may be that was rather forbid the Jews because honey hath a power of fermenting. Also they made it with suet, fresh cheese, oil and raisins; also to cause sleep, the Ancients made a kind of meat of honey and poppy-seed, very pleasant, which they called Cocetum, as Festus reports. Also Ambrosia which was held to be the meat of the gods, had that exceeding sweetness, whereby it was thought to be so healthful, from honey, to make men immortal; of which Athenaeus and Bellonius write at large. But the Indians have the best and the most wholesome juncates, who were held to be Barbarians, but the truth is, they may for their wit be compared with any in Europe, and for what I can see, to be preferred before them.  
But before honey be used it must be clarified: which is thus performed: Take honey and fountain water distilled of each 2 pound, or as much as you please, boil them and skim off all that swims a top, till all the water be consumed. Then clarify it with 12 whites of Eggs. Abynzoar. But if you make it hard, pure, and fast together, mingle half a pound of the best wine to one pound of honey thus clarified, boil them, skimming them till they grow hard, put it in a vial, and set it in boiling water, and it will grow clear, and stony like sugar-candy. If honey be but mean, it will grow better by boiling: whether honey be sophisticate or pure, you shall know by b●rning it; for what is not sophisticate will burn purely. The Author of the Geoponicon. But if you would separate the quintessence of honey, oil, salt, water, vinegar, see Isaac Belga, the treasure of Euonymus and other Chemists, we will not venture into this ocean, being already plunged in the harbour. Now I shall show you its first inventors.  
Saturn was the first inventor of honey as Macrobius and they of Cyrene boast. Califs and Pliny say that Aristaeus first invented honey-works. But Diodorus Siculus writes, that the Curetes of Crete first found out the use and way of honey. Some ascribe this to the Thessalians. Others to Melissus the most ancient King of the Greeks. Some to Bacchus, as Ovid testifieth. The Greeks feign, that a Nymph called Melissa first found out honey, and the use of it, and thence she had her Name given her from Bees. Who found it, or when, it is not much matter. It is a heavenly gift, and very profitable for men, if they use it well and warily.   

CHAP. VI  
Concerning Wax, Bee-glew, dregs of Wax, Pissoceros, Bees-bread, and of their Nature and Use.  
WAx in Hebrew, Donagh; in Arabic, Mum, Examacha, Zamache, Aberan; in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; in High Duchess, Wachs; in English, Wax; in Brabant, Wass; in French, Cire; in Italian, Cera; in Spanish, Cicrai; it is either natural or artificial. Simple and natural Wax is the thicker part of the combs that contains the honey; and it is either virgin's wax, or of a second sort; virgins wax is that the younger swarms of Bees make from the young branches of flowers. (That is the first Swarm put into a new Hive.) For so, as Aristotle and Hollerius testify, the Bee-masters call it, which they diligently separate from the first and new combs, as being by nature the most perfect of all: the second sort, though they reject not, yet is it short of the other for esteem and worth. The way they make wax, is this: They creep upon the flowers first with their fore-feets, and they touch them but lightly, than they wipe and rub themselves in the middle of them; then they nimbly and artificially lay down the tincture of the flowers which they have wrought with their water or moisture, and compacted between the legs of their hinder feet, and having gathered as much in quantity, and in form like a lentil, when they have this burden they carry it home to their houses. That matter is of divers colours for the nature of the flowers, as yellow, red, pale, saffron coloured, white, black: which is the cause that the wax is of so many colours: they make wax, saith Pliny, of all flowers and plants, except sorrel and arrach. Artificial wax, is that to which our labour and art must be used. Divers Authors use divers ways to make wax. Palladius in the month of July, takes out the natural wax which he first prepares softly in a brass vessel full of boiling water, cutting the combs small, and after that in other vessels he makes it up into forms, being melted. Pliny takes another way. The wax is made when the honey is pressed forth, but first they are cleansed with water, (that no relics of honey remain) and he dries them three days in the dark or in the shade. The fourth day he melts them at the fire in a new earthen pot, the water covering them, and then he strains them through a basket; again the wax is boiled in the same pot and in the same water, and other cold water is put to it, so often as you see the vessels smeered about with honey. Columella goes this way. After that the remainders of the combs are diligently washed with clear water, the honey having been first well strained out, they are cast into a brass pan, than he put water to them, and melted them at the fire, than he poured the wax through straw or rushes to strain it, and then he boiled it again as he did before, and then putting water to it, he made it of what form he pleased, and when it grew hard it was easy to take it forth, because the wax hath water under it that will not let the wax stick to the forms. Now wax differs two ways, for goodness and for use. The best wax is collected by the principal Bees, and is so wrought by the best artists, that it may appear white, tender, handsome, all like itself, pure, somewhat fat, well scented, without nerves or skins, hairs or any superfluous matter. Such as Nonius Marcellus describes out of Varro for Tarentine wax made by the Bees or Miletus. Wax is so much the more depraved, the farther it is from these good signs. The use of wax is twofold, for physic, or for other matters what concerns physic: wax is a mean between hot and moist, cold and dry, and emollient. It hath some gross parts, and that stopped, it not only dries, but seems by accident to moisten by hindering transpiration. Hence it is the matter of other medicaments. But by itself it digests lightly, being laid outwardly, for it hath a little discussing hot faculty, of which it partakes as much as honey doth. In drink it cures the dysentery, ten grains of wax swallowed so big as millet seeds, will not suffer milk to clodder in Nurse's breasts. Dioscorid. Aetius bids to give it in the bigness of three Tares. A certain Anonymus, prescribes this remedy against pains of the head and malignant humours arising from a Fever or any other cause. Take virgins wax what you please, soften it at the fire that you may work it at your pleasure: lay it as a cap on the shorn head of the patient, and upon that put on a linen cap that it fall not off. After three days lay it off, or use it so long till you find the pain gone. Put wax into the hollow tooth that aches, and with a hot probe touch it. Archigenes. Wax applied to the nerves and tendons being bare, will cover them with flesh and cure them. Aetius. For the cold pain of the joints. Take a clout dipped in melted wax, lay it handsomely and as closely on as the sick can endure it for one night, and it will cure it. Galenus. Moreover it is good to anoint the ears with Bear's grease, and Bull's tallow, and melted wax. Marcellus. You may discuss corns in the eyelids with a fomentation of white wax. Gal. ex Archigen. No man that is not an enemy of truth, will deny but that oil of wax is of principal use to cure pains of the Gout, to soften hard swellings, and to heal wounds and ulcers. Also it is mingled as Galen witnesseth to the medicament of Asclepias against an Ozena, and it is a certain cure for the Jaundice. A certain Lady of most blessed memory, wonderfully recommended these pills to Gesner: Take the yolk of an egg boiled hard, and as much wax, with some grains of saffron and syrup of wormwood. Make pills to take morning and evening. They cause thirst exceedingly, but being continued by degrees without drink, they root out the disease. Also a ball is made of wax to keep up the womb subject to fall down; and medicaments made up with it will last the longer. Clodius the follower of Asclepias. The Greeks were wont to give the Cyrenian juice wrapped up in wax, to swallow it the better. Celius Aurel. It is also the ground of all Cerats and Plasters. Myrepsus was the first that made a plaster without wax. It not only preserves the living, but it keeps the dead also from putrefaction, for which cause, as now it is used by us, to wrap up persons of great fortunes in wax, (as Strabo reports the Persians were wont to do.) By a waxen probe hollow ulcers are best to be searched. The Carthaginian wax is the best for medicaments, the next is the Pontic, which is very yellow, and smells like honey, being very pure. Pliny. Which thing I wonder at amongst honey that is venomous: the third in esteem is from Crete, which is from abundance of Bee-glew: the last is the Corsic wax, because it is collected from box, it is thought to have a physical quality.  
Now follows the use of Wax otherwise. They that are rich, or sick, or great men, desire their candles to be made of it, by reason of the sweet smell. Also the use of wax is not small in stopping the chinks in vessels, for tents in the camp to keep out rain, for bed-ticks that the feathers fly not out, to join pipes made of reeds, as Ovid sang concerning the shepherds of old.  

And with the Reed w●ll waxed they played and sang.  
Also the most excellent Painters painted with wax, as Pliny reports, and they adorned ships with it. This kind of painting, though it were not hurt by salt, nor by the sun, nor by the wind, yet it was lost we know not how, when Apelles, Protogenes, and Zeuxis died. Also the Ancients were wont to smeer over their writing tables with wax before that paper was invented, as Juvenal describes it. And the younger Pliny in his Epistle to Trajan; I sat by the nets, there was no hunting pole or lance by me, but a style and writing tables, I did meditate and set down some things, that though I should have my hands empty, my writing tables might be full. Hence proceeded those old forms of speaking, In the first, second, third, or last wax. For Suetonius proves that the Romans writ their Testaments in wax; in the life of Caesar in these words. He made Q. Pedius his heir to the last farthing, the rest he placed in the bottom of the wax, that is, in the last part of his will. Nor is the use of sealing wax little, whereby we seal letters and instruments. Of this there are four principal kinds, the Punic or white, the red or Indian, the black or American, the yellow or European. The Punic is made thus. The yellow wax is often laid in the open air, than they boil it in sea-water, adding Nitre to it: then with skimmers they take off the flower of the wax, and they power ●t into a vessel that hath a little cold water in it; then they boil it apart in sea-water, than they cool the vessel. This is done thrice, and they then dry it on a bulrush hurdle by day and by night in the open air, for this makes it white, the honey being drawn forth by the Sun, and the yellow colour breathed forth: when it is dried they melt it, when it is melted they cover it with a thin cloth, and set it in the sun, after it hath stood in the sun it becomes exceeding white, being boiled once more. Wax is made white otherwise, but this is the most proper for medicaments. Pliny. I see that the Greeks speak of is no other than which Pliny calls the Punic wax. Aetius speaks of white wax in the Unguent Martiatum, and Paulus speaks of it also. Black wax is either natural, as in the Molucco Islands, and many parts of America, it is gathered by the Bees themselves (as we read in Thevet and in the Centuries of Navigations) or artificial, adding the ashes of paper. Red wax or like Minium of India, is made with mingling Anchusa or Cinnaber. There is another kind of red wax, hard like a stone, but easy to break, the Merchants think their letters sealed with this to be very sure: yet there are some knaves so cunning that they will open them and shut them again not hurting them, that no man can possibly discern it; which art, though a chief Impostor showed to Pennius when he was at Paris, yet he was too honest to reveal it to this mischievous age. The European honey is of the natural colour, that is, yellow. But the colour and variety of things hath so bewitched us, that we are not content with natural colours, but we must imitate the Punic, Indian, American waxes, and above those we must have green, dark light, blue wax, made of Verdigrease and other paints, and some Turpentine.  
Propolis the Arabians call Kur, the Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Germans, Vorstotz, neben Wachs, Wachs winden, stop Wachs; the Helvetians, (if I mistake not) Bet, and Bi●●e● trost; the English, Hive-dross; the Spaniards, El vetun de las colmenas. Scribanius takes it for Virgin's wax: Sylvatieus falsely takes it for the dregs of the Hives: Andreas Bellunensis calls it the foulness of the walls, and says, that some abuse it for Bdellium. Some maintain that Propolis drops from trees, others say it is the first comb. It is indeed a thicker yellowish matter, sweet scented, like to Storax, and dusty like Mastic, like to wax, but not yet made wax, whereby all passages are stopped against cold and rain. The third sort is that black matter, and sharp scented, which Aristotle calls Mitys, Gaza and Pliny call Commosis, the dregs of wax: the second is called Pissoceros, as you would say, a matter made of pitch and wax. The third Propolis is of a middle nature between these two supporters and wax, laid very thick at the mouths of the Hives, chiefly in summer; and therefore it is called Propolis, as you you'd say belonging to the suburbs. Because the Bees build with it at the doors before the Hive. Propolis (saith Cordus out of Pliny) perhaps is some rosin gum, growing upon the budding places of trees, which Bees gather and hang about the entrances of their Hives, to stop all chinks in winter against the cold. There are four sorts of it. The first is collected only out of the black Poppy, which they call Aegyrina, that is, yellow; it is soft to be touched, and sticks like birdlime, it smells sweet and comfortable to the head, causeth rest, and is like Storax, it tastes like Poplar buds. The second is gathered from the Birch-tre●, and is of a colour between a yellow, ash, and green, it is soft and ductil also in handling. The third the Bees make out of the gum of the Poplar tree, called Alpina, but it is but seldom, and only in those places, where no other Poplar tree or Birch abounds, but only that is called Alpina. The fourth or mingled, is gathered and confounded from all these trees, so that it hath a mixed colour, sent, ●avour, and consistence. Cordus saith almost so much; now let us hear Pliny. Propolis is a kind of middle substance between honey and wax; rather between wax and Pissoceros; and it seems to be gum collected by the Bees to stop up their hives. Rondoletius saith, it hath a thick substance, and the smell of leaven. Pliny saith, it smells so strong that some use it for Galbanum. But in the spring gathering time of honey, this part that shuts their cells may be separated, of which Politianus writes thus: That the Bee lays a white foundation of his various coloured wax. So that Propolis seems to be a thick foundation for the wax. But it is now out of use, nor can any man find pure Propolis. For most Bee-masters taking out the Hives, when all the honey is run forth, whatsoever is in the combs they mingle together, and keep none pure by itself; nor is that wax which Avicen calls black Mum, any thing but the dregs of the combs, or else some sediment that sinks to the bottom of the water after the wax is boiled, and this is now Propolis; but Propolis is not pure, but some mingled matter. The nature of Propolis, is to dissolve in oylas wax, but it is more ponderous and thick, and sinks to the bottom of it being melted, when wax swims on the top. Choose the sweetest, purest, not sophisticate with wax, which you may easily part by pouring it into water. The best Propolis is said to be pure, most fragrant, without wax. That of Crete and Passidium is the most effectual, the Bees collect the greatest part of it from the unctuosity of Storax and Labdanum; they collect it questionless out of other plants: for they make Propolis where neither the Poplar tree, nor Birch, nor any of the foresaid plants grow. Great is the virtue of pure Propolis, upon the gross spirits, and it draws faulty matter out from the depth. Hollerius. It is of the nature of wax, but it powerfully draws forth. Dioscorid. 
The Use.  Celsus placeth it in the number of biting remedies, saying that it digests and moves matter in ulcers. Aetius says that it heats, discusses, ripens, cleanses, attracts. The cleansing force is not very strong, the attracting is strong enough, it is of thin parts, it heats in the second degree complete, or in the beginning of the third: you must first soften it with your hands before you mingle it with other medicaments, and then taking the rest from the fire, put it in and boil it, for it will not well endure any boiling at the fire. It draws out thorns and all splints that are within. Aetius. Varro saith, that for its manifold uses it was sold dearer in the market than honey. May be therefore Propolis was called holy wax, because of viasacra where they sold it at Rome, as Largus writes in the cures of hard swellings. They draw forth thorns and such bodies sticking in the flesh, with rennet, (especially of a Hare) powder of Frankincense, and Propolis. Pliny. It helps an old cough with its smell. It cures the rose with water, and roots out ringworms by anointing them. Diorscorid. It cures Ozaenas: Serapio. Pliny l. 11. c. 7. tells of more of its Physical uses.  
Aristotle calls Erithaca Sandaracha, others call it Cerinthum, and Smerion, l. 2. Aristot. de Plant. The learned call it Vernilago; some from the time of the year, Vernix; this Glue, saith Niphus, the country Lombard's call Carbina, but ours Taram. It is the meat the Bees make, which they lay in the void spaces of their combs; it tastes bitter, it is made of spring dew, the juice of trees, and sometimes of gum. That of Africa smells little; that from the South parts is blacker; from the North is better and redder; there is much from the Grecian Nut-trees. Menecrates saith it is a flower, that shows the future harvest. Plin. Varro saith, it is not meat, but glue, whereby the Bees fasten their combs at the ends together. It forcibly calls forth the swarms: where they would have the swarms light, they anoint a bough with Erithaw, or any other place, adding balm. Virgil, I think, following Varro, calls it glue. Mytis, commosis, (Stephanus calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and Pissoceros, cures strokes and ulcers. Aristotle. What use it hath in the hives, we said enough before.    

CHAP. VII.  
Of Drones and Thiefs.  
THE Drone called in Latin, Fucus, is called in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Illyrian tongue, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; in English, a Drone, a Dran; in High Dutch, Traen; Low Dutch, Belonder strael; in Spanish, Zangano; in Italian, Ape che non fa meal; In French, Bourdon, and Fullon; in the Hungarian tongue, Here; in the Polonian, Czezew. The word Fucus, a Drone, is derived as some think from fur, which signifies a thief, because privily and by stealth he makes prey upon the honey: although with more probability the word fucus may be so used, because he doth cheat and cousin the Bees, and under colour of keeping the Hives warm, (which is his office to do) he ransacks the combs. And for that reason, some with too much confidence, perhaps, derive the Latin word fucus from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying to eat or devour; others will have it come à fovendo, in regard of their sitting upon, and nursing up the young swarm.  
Some make the Drone to be a fourth sort of Bees, but not so well as others think, because he neither gathers honey himself, nor doth any way help in the working or making of it up. He is 
The description of the Drone.  almost twice as big as the ordinary Bee, and somewhat bigger also than the Thief; he is as big likewise as the King, and somewhat bigger. Although they do not arrive at this corpulency, by the dispensation of nature, but by their course of life that they take. For when the Bee doth set apart cells for the Drones to breed in, they make them lesser than their own. And the little Schadowes or worms whereof they come are far less than those of the Bees (who are sprung of the noble race, and of the stock of the Bees) in their first birth; which at length become a great deal bigger than the Bees, both by reason they never take any pains whereby to spend their natural superfluities; and also in regard that they do nothing night and day but (like oxen at the stall) never leave glutting and gorging themselves with honey, which afterwards they dearly pay for, when provision happens to be short, and there falls out a dearth. They have a bright shining colour, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. l. 5. c. 22.  but mixed with more black than that of the Bees; in bulk they exceed them all, but yet without sting and idle. They both breed and live amongst the Bees, and when they go abroad, they presently spread all abroad aloft in the air, as if driven by violence, where for a while they bestir themselves, and afterwards return to the Hives with good stomaches, falling greedily to the honey. But why the Drone should equalise the chief Bees in bigness, and the Bees also in having stings as well as they; let us hear Aristotle's reason. Nature did desire, saith he, to put a difference between them, that they should not be all of one kind, which is impossible; for so the whole Stock would be either Kings or Drones. The Bees therefore are like unto the Kings or Master-Bees in strength, and in the faculty of generation; and the Drones only in bulk or bigness of body, to whom if you should give a sting also, they would be nothing inferior to the Kings themselves, l. 3. de gen. Animal. c. 10.  
They are called also of the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they hide their stings. From hence Hesiod, hath these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who lives idly, having strength like the Drone that never showeth his sting; certainly either they have no sting, or never use it to revenge themselves withal. Pliny saith plainly they have none, and terms them no other than in a manner imperfect Bees, and therefore Virgil calleth them ignavum pecus, a sluggish kind of creature.  
Suidas calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from hiding their sting. Columella, a sort of creatures of a greater growth, very like the Bees, and accordingly he placeth them in the rank of herding or swarming creatures. They suffer egregiously of the whole swarm many times, not only for their sloth and rapacity; but for that wanting a sting they seem effeminate, and not able to make any opposition. Plin. l. 11. c. 17. describeth them thus: The Drone is an imperfect Bee without a sting; and begotten then after all when the Bee is decayed with labour, not being able to labour any longer. Like as men past their labour, and stricken in age, beget of women when they have well-nigh left teeming through age and weakness, feeble children, uncapable of procreation, little better than eunuches: so it may not seem strange, how these Drones are too weak and impotent, being begotten of the Bees when they are exhausted with age and labour, insomuch that they are fit neither to propagate their one species, nor to take pains as the other do. Which is the reason why the Bees so lord it over them, for they put them first forth to work, & if they loiter, they punish them without mercy. For in the month of June, two or three (especially the younger fry) drag out one Drone by himself alone, buffet him with their wings, gore him with their stings, if he resist them, they cast him down from the form upon the ground, and at length when they have made him weary of his life for anguish, they make an end of him and kill him; this I beheld with mine eyes, not without exceeding admiration and delight. Sometimes the Drones being banished from the Hive, are fain to remain without doors, not daring to enter. Now for three reasons especially thereunto moving, the Bees do shut out the Drones: either when their number is above measure increased; or when there is not room enough left for the Bees to work in, or else when their honey fails, and they are straightened for want of provision.  
And as they bear a deadly hatred against the Drones, so neither will they hurt any man if with his naked hands he shall take the Drones and cast them forth, no although they be in fight.  
The Drones, if the King be alive, (as some affirm) are begotten in a place by themselves. But if the King be dead, they are begotten of the Bees in their cells, and those are a great deal lustier than the other, in which regard, they are said to have a sting in their souls, although they are allowed none in their bodies by nature. ' Thus Aelian. lib. 1. de Animal. Hist. c. 10. The Drone 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. l. 9 hist. c. 40.  which is bred amongst the Bees, lies hid all day between the honey cells; but in the night when he observes that the Bees are gone to their rest and are fast asleep, he sets upon their works and preys upon their Hives. This assoon as they understand (for that most of the Bees being weary with labour fall asleep, and some few watch) when they espy the thief, they moderately and gently chastise him, crop his wings, thrust him out from thence and banish him. But not content with this punishment, whereby to amend his fault, being naturally possessed with two ill qualities, idleness and luxury, he hides himself amongst the combs. But assoon as the Bees are gone forth to pasture, presently he falls upon the works, doth as much as in him lies, gl●●s himself with honey, and utterly ransacks the sweet treasury of the Bees. They coming home again from feeding, as soon as they meet with him, no more favour him as before, with easy stripes, or as if they were about only to banish him again, but setting upon him with their stings they wound the fellow, and no more satisfy themselves with chiding of him, but then he pays for his voracity and gluttony with no less than his life. This the Bee-masters say and persuade me that it is true.  
Drones come forth without a King, the Bees never. For they always descend from Kings. 
Their Generation.  There are that affirm, that the young Drones are brought thither from other places from the flowers of honey-suckles, or of the olive or ●eed: But this opinion is infirm, and doth not stand with reason. Aristotle affirms that the great store both of Drones and Thiefs are sprung of the longer and slender kind of Bees, which doubtless he was informed of by the ancient Philosophers, or by Bee-keepers, and Honey-masters of his time. Some likewise say they are engendered of putrefaction; as of Mules, so Isidore; of Asses, so Cardane; of Horses, so Plutarch and Servius. Others will have them to be the issue of Bees by a certain degeneration, when they have lost their stings, for than they become Drones, nor are observed to gather any honey, and being as it were gelt of their natural strength, they neither do harm or good. Others on the contrary say, that the Bees are bred of the Drones, because long experience hath taught, that as the number of Drones aboundeth, by so much every year is the number of the Swarms greater. But that in my apprehension is rather a feigned than a solid reason: for therefore are there not (as some seasonable years it comes to pass) more Swarms of Bees, because more Drones are bred; but rather on the contrary, because the increase of Bees is more in regard of the clemency of the heavens, and the plenty of mellifluous dews, so from the abundance of superfluous moisture proceed the greater store of Drones; as the Philosopher hath well collected. Or if we grant them this, that the more the Drones are every year, so the more Bees; yet nothstanding we ought not to conclude from thence, that the Bees should derive their original of being to the Drones, but rather are beholding and indebted to them for their conservation, whilst they at the time of sitting and incubation, by their company do much further the procreation of the Bees; the throng of them (to use the words of Pliny) exceedingly increasing the vegetative heat, by which they are sooner hatched up.  
There are that divide the Drones into Male and Female, and will have them to propagate 
Plin. l. 11. c. 11.  their species by way of copulation, although (as Athenaeus writes) neither Drone nor Bee were ever seen to couple together. Yet forasmuch as Wasps and Bumble Bees, and all other Hiveborn Infects, are seen sometime (though very seldom) to couple: I see no reason why the modesty of the Bee and of the Drone, whereby they abandon public scortation and venery, should debar them of the private use of copulation. For they, as the chaster sort of men are wont, do it privately, and do naturally detest the impudence of those that publicly prostitute themselves in the day time, and when all eyes are upon them.  
We have told you before in the generation of Bees, that some would make the Bees the male, and the Drones the female.  
But when as (about the time of making their honey) they do so sharply punish them after they have cast them out of their Hives, and kill them (such violence which if used to their mothers, would much blemish the virtues of the Bees) I scarce think they are females.  
Of what use then are they of in the Hives? is the Drone altogether unprofitable, good for nothing, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greeks very many of them have written.  idle, without sting, fit for no service, no way helpful to the public? More than that, Virgil himself chants it to that effect:  
Immunisque sedens aliena ad pabula fucus.  
The Drone sits free feeding on others food.  
Where Festus takes the word in that sense for a slothful, idle, unprofitable creature, void of all employment, unless it be that of thiefs and robbers, who take such a course that either they will live by the sweat of other men's brows, or else they will disturb the whole Kingdom. Such like Hesiod makes women to be, when he compares them to Drones.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Which is, I interpret it in Latin thus:  
Qui segnes resident contectis aedibus, atque  
Sudorem alterius proprium furantur in alvum.  
Or, in English thus:  
Who sit at home, and to work have no will,  
With others sweat they do their bellies fill.  
But more creditable Authors propound divers uses of Drones: for if there be but a few of them amongst the Bees, they make them more diligent and careful in their business, not by their example, (for they live perpetually idle) but because they take the more pains in making honey, that they may be able to continue their liberality to strangers. They discover also signs whereby to know when the honey is come to maturity: for when they have perfected their honey, than they kill them in abundance, lest they should (as their custom is) rob them of it in the night; for as Aelian saith, the Drone all the day lies quietly in the honey cells, but in the night when he perceives that the Bees are in their dead sleep, he sets upon their works and destroys 
l. de Animal. 1. c. 10.  their combs.  
But yet (if Barth●lomaeus deceive us not) they are not unbusied neither; but they build houses for the Kings, large and magnificent in the top and middle part of the Hive very finely covered 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  over. They are therefore idle (to say say with Aristotle) in regard of making honey or gathering dew; but in regard of their Architecture so they are workmen. For as the Bees make the combs of the Drones hard by the King's Court, so under the same consideration the Drones build the King's houses, which is the reason why they and their young ones (if they have any) are sustained by the Bees. The cells of the Drones now grown up according to the bulk of their bodies are larger, but their combs less, for the Bees built these, but those the made themselves; because it is not fitting that the same proportion of food should be allowed to hinds and hired servants, as to the children or masters of the family.  
Tzetzes in his elegant Poem, and other of the Greek Poets, make them to be the Bees cellarmen, 
Chil. 8. Hist. 217.  or water-bearers, and do assign unto them a most kindly heat whereby they are said to hatch the young Bees and make them thrive. In like manner Columella: the Drones do very much help to breed the young Bees, by sitting upon those seeds out of which they are made. And therefore they are more familiarly admitted to the nursery to bring up and cherish the young b●ood, which when they have done, afterwards they are thrust out of doors. And Pliny also in his 11. Book. They do not assist the Bees in their Architecture only, but also in cherishing their young, the multitude of them causing heat and warmth, the which the greater it is (unless the honey chance to fail in the mean time) the more the swarms of Bees are increased. To conclude, unless they had been for some great use for the Bees, Almighty God had never housed them under one roof, nor made them, as it were, free Denizens of the same City. Neither would the Bees lay hands on them at all as enemies of the State, but when their servile multitude doth increase and they take up offensive arms, or scarcity of provision were to be suddenly expected: in which tempest of affairs who would not rather judge that the Carpenter should be dismissed than the Ploughman? especially when without him by reason of want of victuals, we may hazard our lives, but the other we may be without for a time, without prejudice to our lives, and ourselves (if need requires) are able to build habitations every one for himself. Now as 
Plat. l. 8. de Repub.  these, being but a competent number of them, are very profitable to the Bees, so if they be over many, Plato not without cause terms them morbum alvearium, the Pest or Plague of the Hive, in the 8. book of the Commonwealth (where you may see a most elegant comparison between Acolastus and the Drone) both because they waste the provision of the labouring Bees, as also with their too much heat stifle them. This inconvenience the Author of the geoponics doth thus remedy; take the covers of the Hives and sprinkle them on the inside over night with water, and you shall find them betimes in the morning, when you take off the cover of the Hives again all over covered with the Drones; for when their bellies are full of honey, they are very thirsty, and are mightily perplexed with an intolerable desire of water; so that they cling fast to the lid of the Hive; and it is an easy matter to put them all to death, or if you will rather to take away the greatest part of them. But if you take away the young ones and all, that are not yet come to have wings, and pluck off their heads, casting the bodies in again to the other Bees, you shall offer to them a very dainty dish.  
Moreover also if you shall take the Drone and crop off his wings and cast it back into the Hive, he will if we may credit Pliny, pull of● all the wings of the rest, lib. 21. c. 11. or rather the Bees themselves will devour the wings of the rest of the Drones that are left. For so saith Aristot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For it is not probable that either the Bees should crop one the others wings; or that the Drones should so far adventure, or be able to offer such violence to the Bees: so that as Pliny was mistaken in reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so also they do not a little speak by guess, who refer the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the rest, to the Bees and not to the Drones.  
But what the dreaming of Drones doth portend, what use they may be of in the way of Hieroglyphics: let Apomasaris out of the Schools of the Persians and Egyptians declare. It shall abundantly satisfy for what we intended to speak of them, to show their true use, true nature, generation, degeneration, description and name. But as for what belongs to Emblems and Hieroglyphics, and precepts for Manners; every mean capacity may furnish himself with a world of such like rules by observing their course of life; without any need of consulting with those abstruse Egyptian Priests.  
The Thiefs are thought to be amongst the Bees of a kind by themselves that are very big, 
Arist. l. 9 c. 25. Plin l. 11. c. 17. Aristotle calis fur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and from thence I think the Latin name was derived.  and black, bigger in belly than the profitable Bee, and lesser than the Drone. So called because they devour the honey by stealth. Bees admit of the Drone into their company, and are glad, of it as being helpful to them, for their benefit sometimes. But the Thiefs being naturally odious to the Bees, steal upon their labours when they are absent, wasting and spoiling their provision of honey. Yea they do so glut themselves in the mean while, that they are not able many times to get out again they are so full, or to stand in their own defence; whereupon the Bees at their return without any more ado, severely punish them, and according to their just demerits kill them outright. Neither do they eat up the Bees food, but also privily lay their young in their cells, whereby it comes to pass oftentimes, that the increase of the Drones and Thiefs is no less than that of the true legitimate Bees. Now these neither gather honey, nor build houses, nor take any pains, as the other Bees do, for which cause they have watchmen which observe at night when they come home, and they defend and secure them from the Thiefs, and if they spy a Thief come in, they set upon him and beat him, throw him out of doors and there leave him for dead or half dead at least. For so it happens, that the thief having filled himself with honey is not able to fly away, but tumbles up and down at the door of the Hive, till they that go out and in find him, and having branded him with ignominy and scorn, deprive him of his life.  
Aristotle doth not tell us of any office that the Thief is good for: but I think that he was 
Their Use.  made for this end, namely, that he might put an edge to the courage of the Bees in point of injuries offered them, and that they might be stirred up to more vigilancy and justice: for what use else do Thiefs serve for in a Christian Commonwealth, who with incredible fraud lie in wait for the credit and estates of their neighbours.   

CHAP. VIII.  
Of Wasps.  
THE Wasp is called in Hebrew, Tsirgna; in Chaldee, Deibrane; in Syriack, Gnargnitha; in Arabic, Zamber; in English,▪ a Wasp; in Dutch, harsel; in Italian, Vespa, Vrespa, Moscone; in French, Guespe; in Spanish, Vespa and Abilpa; Gothish, Boolgetingh; in Slavonic, Wols; Illyrick, Osa; Hungarick, Daras; in Latin, Vespa.  
They are called Vespae, as Calepine notes, for that in the evening they seek about for flies to feed on.  
The Greeks also have several names for them; commonly they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eustathius derives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because you may perceive them so divided in the middle that they seem to gape, as you may observe in the figure set down. The Scholiast of Nicander calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; of Suidas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Hesychius terms them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Gaza (but abusively) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for they ought to be called rather Crabrones.  
I think they all in general are armed with stings, (what ever Authors write that their Females are without stings) because when I was at Ha 〈…〉, a village town in the West, about the year 1587. having found an entire Wasps nest, I poured hot water upon all the females and killed them, and yet could find none that had not a sting, either within their bodies, or sticking out.  
The body of the Wasp is bound in the middle to the breast with a certain exceeding thin thread, that they seem to have no loins at all, and to 
Aristoph. in Vespis.  be quite through open: whereupon that Greek Comic Poet calls those Maids, (which Terence by way of elegance calls Bulrushes) for their slenderness in the waste 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, waspy or like Wasps. They make a buzzing noise also like the Bee, but more loud and hoarse, especially when they are angry; upon which came that proverb made by Theocritus in Hodaeporis, in comparison of a bawling idiot, to a man of learning and parts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. The buzzing Wasp against the Grasshopper.  
If you will have the endowments of his mind described, he is a political and flocking or gregal 
The gifts of his mind and wit.  creature, subject to Monarchy, laborious, a lover of his young, and a lover of his neighbour, of a very quarrelsome disposition, and very prone to choler. It is a sign that their life is Political, because they live not solitary, but do build themselves a city eminent for structure, in which they are subject to their set laws, and do yield to them as well in their external actions, as in affections. Whereupon he Philosopher doth rightly reckon them in the number of the Civil 
Lib. 1. hist. c. 1.  or Political sort of Infects. They are governed also by Kingly power, not tyranny (as Aelian saith) although by nature very fierce; making his Argument, because Captains of the Wasps want stings, or if they have any, they never put them forth or strike with them. And although they be twice as big and hard above all the rest, yet are they not without gentleness, and grateful demeanour, with which also sometimes they restrain, and appease their rebellious and mutinons subjects. 
Love to one another. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪   
But of their mutual love one towards another, every man is able to give a testimony▪ whosoever he be that shall offer injury to any one of them near home, for with his buzzing and making a noise, all the swarm being terrified issue out to the succour of their neighbour; and will cause the troublesome stranger, although armed, to run away (as they did the Phaselites of old) of whom Aelian reports that by the multitude and fierceness of the Wasps they were quite beaten out of the City.  
As for unnaturalness toward their young, that it is a vice which is very far from their disposition and nature, as many things do evince, so that above all, that with more than Heroic 
Love to their young.  undauntedness of courage, they set upon those that would surprise them; neither do they stand in fear of either Neoptolemus, or Hector, or Achilles, or Agamemnon, the General of all the Grecian Forces, yea that divine Poet Homer in the 13. of his Iliads, when he would express the generous spirits of the Grecian Commanders, he compares them to a speckled Wasp, and endowed 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Iliad. 13.  with the Wasps animosity and stout heartedness, when they are put upon it to fight for their house and family. They do moreover erect for their children large structures, (and as it were like those Mausolea of the Egyptians) of a round form, floored, and standing one on the top of the other. One of these fabrics most curiously built, was brought to Pierius when he was at Belunum out of a certain solitary grove. There were seven stories of building set one on the top of the other two fingers space between each of them, disjoined by the putting of certain columns or pillars between them, that there might be a convenient space left to pass in and out of their lodgings. The diameter of the orbs up to the fifth story about twelve fingers over, all the other from the fifth are narrowed up to the top by degrees, so that the last is about five or six fingers broad. The greater round contains the first room, fastened to the bough of an old tree, very well fenced above with a certain rough-cast to keep off all wind and weather. Within are six square cells standing very thick together; but the middle concamerations the multitude of Wasps had filled, a very thin leaf being laid over every hole for a covering, some of which when Pierius had taken away he observed all those chambers to be full of Wasps creeping with their heads to the bottom of them. Those in the rooms below were certain imperfect things like Embryos or little worms, which were covered over with the same covering, as it were a winter Oyster, in expectation of the more mild season of the spring. Which building although there succeeded a very sharp winter did remain entire, and no way decayed; at length Pierius expecting what should be done with these little worms when the Spring came, he perceived nature to make no further progress in her work with them.  
But still the fabric was kept by him, not without the great admiration of those that saw it, wondering much to see so much art and cunning in those little creatures, and that they were able to hold out to finish such an elaborate edifice. This relates Pierius. I also have seen many such, but of a different fashion, some like a Harp, some like a Cup, some like a Pear, some like a Toadstool, some like a Bottle.  
The matter of their Combs is said to be confused, heaped up together, like bark or cobwebs, transparent, gummy, and made into very thin plates like leaf-gold; but I found it always light like paper, dry, easily puffed hither and thither by the wind, and for the most part growing up from the bottom like a Turban. As for the place where they use to build, it is thought to be divers. If their chieftain be dead, they make their nests aloft in the hollow places of trees or walls, and in these as some affirm (though I never could find any) they make wax also. But if they have their master Wasp, they build under ground in six square cells according to the number of their feet, and after the fashion of the Bees. Their combs are made in the form of a large Toadstool, round, out of which there comes out in the middle or centre as it were a little foot by which the cell is fastened to the tree, or to the earth, or to another cell.  
But so tender are they over their mates or females, that they will neither suffer them to take any pains, nor to seek after any provision; but they themselves bring in all necessaries to them, 
Love to their wives or females.  and do as it were enjoin them to keep at home.  
All which things, and each particular being considered by any man, he must needs confess the pain, industry, cunning, sweat and labour of the Wasp. As for their choler and frowardness of the Wasp, not only poultry that scrape in their nests and trouble them, but in like manner all that provoke them do know them to be implacable: from whence arose the proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. to contend with a Wasps nest. Of which sort something to that purpose was written on the Tomb of Hypocrates, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Do not rouse a sleeping Wasp. And so Aristophanes in Vespis, when he would express a cruel, morose, fretful, quarrelsome sort of people, calls them Waspish, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alexandrinus also, when he would set forth the acerbity and bitterness of those vices that lie in wait for the souls of men, saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Strom. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. these, especially pleasure, are sturdy Olympic Antagonists, and more tart than Wasps. To which may be added a certain speech of Themistius discour 〈…〉ng of the speeches of many malevolous adversaries, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: they railed upon me as it had been a swarm of stinging Wasps. Which oftentimes proves mortal, as Phrynichus knew by experience from the Milesians, and the Phaselites were sufficiently instructed by their own great miseries: yea, whosoever he be that shall challenge this generous and redoubted Champion into the field (to use Nicander's words) shall obtain but Cadmus' conquest, he shall surely be worsted and slain; for they do not fight so much with their stings as with the strength of their bodies, and more than that, when they fight they will never give over, being not only strong but resolute.  
Notwithstanding they differ in their original, kind, sex, age, place, diet, and labour. 
Their difference from others.   
Isidore affirms that Wasps come out of the putrefied carkasles of Asses, although he may be mistaken, for all agree that the Scarabees are procreated from them: rather am I of opinion with Pliny l. 11. c. 20. and the Greek Authors, that they are sprung from the dead bodies of Horses, for a horse is a valiant and warlike creature, hence is that verse frequently and commonly used amongst the Greeks.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Wasps come of Horses, Bees from Bulls are bred.  
And indeed their more then ordinary swiftness and their eagerness in fight, are sufficient arguments that they can take their original from no other creature (much less from an Ass, Hart, or Ox) since that Nature never granted to any creatures else, to excel both in swiftness and valour. And surely that I may give another sense of that Proverb of Aristotle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hail the daughters of the wing-footed steed: this would I suppose fit to be spoken in way of jest and scorn to scolding women, which do imitate the hastiness and froward disposition of the Wasp. Other sorts of them are produced out of the putrid corpse of the Crocodiles, if Horus and the Egyptians be to be believed, for which reason when they mean a Wasp, they set it forth by an Horse or Crocodile. Nicander gives them the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they sometimes come from the dead carcases of Wolves. Bellenacensis & Vincentius say, that Wasps come out of the putrefaction of an old Deers head, flying sometimes out at the eyes, sometimes out of the nostrils. From 
Lib. 2.  hence Cardan seems to have collected this observation, that out of the corruption of every creature, there is another sort produced; which would be very absurd; For by this means Generation would be infinite, and likewise daily experience doth teach the contrary. For that little beast which I term Tatinum Alberti, doth naturally produce nothing at all, as I have tried a thousand 
Albertus' l. 15. tract. 1.  times. There are those also that affirm that Wasps are begotten of the earth and rottenness of some kind of fruits; as Albertus and the Auabick Scholiast: but for the most part they are begotten by copulation, and the mutual embraces of the male and female; which although Atheneus l. 8. dipnos. esteems as fabulous, yet when as the Philosopher affirms that he saw it with his eyes (as l. 1. de gen. anim. c. 16. & 9 Hist. c. 41. it is evident) I am wholly of his opinion, and do give full suffrage to his assertion. But how after copulation, they grow and come to maturity, we may know of Arist. Hist. 9 c. 41. and Pliny his Interpreter. The master Wasps, when they have chosen them a convenient place under ground, in the chinks of walls, or (which I have often seen) in the thatch of houses; in the beginning of summer they make their nests, and they contrive their little nests or cells (which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) with 4 doors or passages, in which are begotten worms only, not Wasps, which when they are grown up, than they make larger cells, and when they c●me to have young ones, than they make more still, so that at the latter end of Autumn, you have many and large nests builded; in which the chieftain or master Wasp (which is called the Matrix) procreates ●s more Wasps, but those of his own sex; which also are begotten aloft in the uppermost part of the nest, in the likeness of worms, but far bigger than the other, in four or more cells continued, or joined one to another, otherwise there would be no difference in their breeding, between the Master or nobler sort, and the ordinary Wasp. They let fall their sperm as the Bee doth at the sides of the cells of the comb, and sbove them close to the walls or outmost part. It is not all alike in all cells, nor of equal bigness, but in some unequal 
L. 11. c. 21.  and strange (saith Pliny). In some so big that they are able to fly: in others only Nymphs, covered with a thin membrane like an Aurelia: some also have them yet in the worm. The Worms only have excretion in like manner as the Bees have. Their sperm or spawn doth not stir at all whiles it is in the Nymph, and is covered with a membrane. In the same time of the year, and the same very day you shall observe them to be of unequal growth, one flies abroad, another is only a Nymph; one is able to role or tumble, another not able to stir, a third is a little worm. All these things happen in the Autumn, ●ut in the Spring. They most increase at the time of the full Moon. Here then is to be noted, that the Wasps have no swarms, and that all the Summer they are governed by their Masters or male Wasps, but in the Winter by their females. Afterwards the multitude of their issue being rehewed, the government such as it is, of short continuance and weak, however, upheld with most just laws, returns to the males. But yet notwithstanding their young seems not to be brought forth by way of Birth, saith Arist. because it presently becomes bigger than a Wasp should be able to bring forth. A very sterile and empty conceit of so renowned a Philosopher. For what should hinder that Nature should not be able as quickly to perfect and increase that which is produced by a legitimate birth, as that which is generated of putrefaction? Let us but call to mind the young ones of fowls, which in a very short time when they are once out of the shell, do get feathers on their backs; how soon do they go, feed, grow, and come to maturity? and than we shall easily see the weakness and improbability of the Philosopher's Argument. The Master Wasps are greatly increased in number, especially if there were great store of Wasps, and a wet year the year before. Aristot.  
The Worms before they become Nymphs, i. e. young Wasps, are somewhat long, like those that breed in flesh (which Hypocrates calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and small nuts, whitish, full of dints or wreathes, ●oward the tail thicker, with a blackish streak all over the back, without feet, not creeping, but as it were tumbling up and down and moving themselves from one place to another. When they have laid their young fry, they cover the cell with a kind of a little thin skin as it were, which when they come to perfection they break, and two days after fly about with wings. Aristotle mentions but two kinds of Wasps, one mild, the other fierce; the fierce kind is very rare, and breed in mountains and woods, and breeds not under the ground, but in an oak, being greater, more stretched out, blacker, longer, having a stronger sting, and stingeth more fiercely than the milder do, and is armed with a greater sting than his body seems to be able to carry. Aristotle saith that they live till they be two years old, and when the tree is lopped, in the winter they are seen to fly away. They lie close all the winter, and most commonly live in old walls or trees.  
A sort of these I found once in a wood in Essex, not without great peril of my life, at such time as by chance I carelessly wandered here and there a simpling, with my friend Penny and one servant attending us. I would needs be prying into their nest: with which they being offended, all the swarm flushed out upon us with all the force they had, and but (as God would have it) we had carried in our hands some sprigs of Broom, (with which we used to catch those Infects) for our safeguard and defence, we had paid for our folly, not only with the hazard of safety but of our lives; for the followed us hard to the very middle of the wood, and a great while it was before they would leave pursuing us.  
Of the Wasps as well wild as tame, some have no sting, (or at least make use of none) others have; the lesser and more feeble are those that want, which neither are able to offend or defend. On the other side, they that have stings, are bigger, stronger, and able to fight. These, some would have to be the Males, the other that have no sting Females. Also very many of them that have stings are conceived to lose them upon the approach of winter. But this as yet hath not been my chance to see (saith the Philosopher). If you take a Wasp and hold him up and make him buzz, those that have not stings do presently 
Hist. 9 c. 41.  flock to him, which those that have do not; which is the argument whereby some are to prore, the one to be male, the other female. Of both sorts some are observed to couple together as the fly doth. Moreover, (according to their sex) both kinds of them are divided into two sorts, either they are master Wasps, or drudges and labouring Wasps; the one is greater and more gentle, the other less and more pettish. The drudge or labouring Wasp doth not live ou● a whole year, for in the midst of winter they all die; which is known, because so soon as winter comes they grow stupid, and in winter there are none to be seen: the others, that is to say, the Lady Wasps, are observed to hide themselves all the winter long underground. For divers men when they have gone to plow or dig in the winter, have seen them, though no man ever saw the other.  
Now the Female Wasp is broader, weightier, thicker and bigger than the Male Wasp, and but slow of flight; for by reason of the weight of her body she is not able to fly far; by which it comes to pass that they for the most part sit at home, making of a certain glutinous material which the labouring Wasps bring to them, combs and cells.  
No man ever observed these creatures to live long, for the longest lived, which are the Matrices, 
Their Age.  female or lady Wasps, live not above two years at the most, the other cie every Autumn. Now whether or no the Female Wasps of the former year, after they have brought forth another brood of master Wasps, die together with the young Wasps, or whether it always fall out to be so, or whether or no they can possibly live any longer time, many Authors leave undetermined. But the wild Wasp is accounted to be longer lived than the tame, the reason is because those making their nests commonly by the highway side (from whence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by Hom. i. e. Highway dwellers) are necessarily exposed to divers injuries, which hasten them to their death. And yet that little time that they live, is made up in the strength of it. For if you take them off at the head, and so again at the breast, they will continue a great while after, and putting forth their sting, will as shrewdly hurt any man that shall touch them as if they never had been pulled in sunder, or were alive as before. Guillerinus in his book of Shellfish, writes very confidently that they put off their shells and renew their old age every year: certainly (unless he dreams waking what he would have to be) this must needs be discovered sometime or other in their Nests.  
Apollonius calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aristot. l. 11. c. 53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, although they feed not 
Their Food.  on raw flesh only and ripe Apples, but upon Pears, Prunes, Grapes, Flowers, and sundry sorts of fruits; also on the sap of Elms, Sugar, Honey, and almost whatever.  
They feed on flesh of Serpents, and then they sting mortally. They hunt after the greater Flies, and spare not the harmless Bees, who do so well deserve of the Commonwealth of mankind.  
According to the nature of the place they live in, they differ both in shape of body and disposition 
The place of Wasps.  of mind; the trivial and ordinary Wasp being accustomed to the company of men and cattle, do seem to be more mild of nature; but those that live in woods and solitudes are more fierce; yea, insomuch that Nicander in one word calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. perniciosas, pernicious and destructive. There are also, as Oviedus affirms, in hotter Regions, those that are more hurtful than others, as in the West-Indies, whereas they differ from those of these parts both in bigness and shape, so also in their venom. For so are they reported to be far more deadly than the English, French, yea or the Spanish or Barbary Wasps: such as these also, Olaus Magnus in his 22 Book, saith, are very frequent in some very cold countries.  
The use or benefit of Wasps is observed to be divers; for besides that they serve for food for 
The use of the Wasp.  Castrels, Martins, Swallows, Owls, Badgers, Chameleons, they are also many ways profitable to men, for they kill Phalangium the most venomous kind of Spider, and they themselves are a plaster for their own stings. The Pseudosphe or wild Wasp (especially that which is taken in the beg 〈…〉ning of that year) being taken into the left hand and there held fast, Pliny commendeth for an excellent remedy against a Quartan Fever, l. 30. c. 11. Miraldus attributes much virtue to the distilled water of common Wasps, or decocted, for raising of a tumour in the place that is washed with it; applied to the belly it makes it swell as if it had the Dropsy, by which trick whores use to persuade their sweethearts that they are with child by them; and by this way also they deceive many times very cunning and expert midwives. Mirald. Memor. cent. 7. from whence it may be concluded that their venom is exceeding hot and inflative.  
The Fox also (a subtle creature) is said to prey upon the Wasps, on this manner; he puts his tail into the Wasps nest so long till it be all covered with Wasps, which he espying, pulls it out and beats them against the next stone or tree he meets withal till they be all dead, this being done again and again till all the Wasps be destroyed, he sets upon their combs and devours them. Aelian.  
But men pursue and destroy them with other cunning. As thus, in the mean time that the labouring or working Wasps flee to the Elm, which useth to be in the Solstice or at Midsummer, to gather some gums material to work withal: the master Wasps remain in the Nest and sit upon their young, those they smother with the stinking vapour of Sulphur, Garlick, Reed, or such like; and throwing down their combs kill them with hunger. Now when they would preserve their Bees from being surprised by the Wasps, they set by the Hives side a pot with some little pieces of flesh in it: into which when the Wasps in hope of prey are entered, they suddenwhelm the lid of the pot upon them and kill them; or else putting hot water in at a hole scald them to death. Others hang a net before their Nests over a small Menow. Now the Wasps being drawn by a natural and strange sympathy to the Menow (for no food more takes the 〈…〉 than that) they are presently involved in the net, and so caught, and with casting on hot water are killed. Aelian. As also they lightly spurt our of their mouths oil upon the grapes, fruits, sugar, honey, etc. which causeth them either to fly away, or tasting the oil, to die; sometimes they mingle corrosives with honey (as Mercury sublimed, Vitriol, Orpiment, etc.) which when they take, eats o●t their bowels, and so they pay well for their gluttony and intemperance.  
Now if at any time by reason of the stinging of Wasps, the●e arise pain, perturbation, swelling, 
Preservatives against the stinging of Wasps.  redness, heat, nauseousness, and thirst; and not long after swooning (which happens when they have poisoned their stings with feeding on venomous herbs, and Serpent's flesh) Physicians have found out a preservative and remedy whereby to repel their stings and easily cure them. The virtue of Mallows, and Marshmallows is excellent against the stinging of Wasps. Thus the most soft and supple he●b becomes a remedy against the most warlike and injurious creature, with whose juice and a little oil mingled with it, and the part anointed, doth either mitigate the rage of the Wasp, or doth not suffer the sting to enter, Plin. l. 22. c. 179. So Avicen, the Wasp, saith he, will not come near any man that is anointed with oil and the juice of Mallows; for as a soft answer appeaseth wrath, and (as the Greeks use to say) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. A mild reply is the best allay to anger: so also in physics we see those things that are most stiff and unyielding, to be resisted and beaten off with the most soft things, as the Iron with feathers, the Adamant with blood, the sting of Wasps, Hornets, Bees, with oil and the juice of Mallows. What is more soft than the Silkworm? which yet Aetius affirmeth being beaten together 
Tetrab. 4. se●m. 1. c. 11.  with oil and the party anointed with it, is a preservative against the stinging of Wasps; the same doth the Locust and the herb Balm beaten together with oil, if the Greeks may be credited. The stone Garatides, if it be the true, although daubed over with honey, and born about, doth fray away all Flies and Wasps whatsoever, as Sylvaticus. out of Albertus doth conjecture. The like virtue doth Matthiolus ascribe superstitiously, and too confidently, to the Iron that hath the figure of the shellfish Strombus graven in it.  
The symptoms that follow upon the stinging of Wasps, are said to be these; they suffer all alike as those that are stung with Bees, to wit, smart, redness, swelling, but the pain is more grievous and of longer continuance, especially if they chance to be stung by the citron coloured greater Wasps, in a sinewy and tender place, for than follows the cramp, weakness of knees, swooning, and sometimes death.  
Physicians have found out many remedies against the stingings of Wasps; we shall first speak 
Remedies against the stings of Wasps.  of those we have tried and which may challenge your acceptance, being confirmed by long experience. We find that Wasps applied to the wound they made do exceedingly help it, being persuaded to use them by Gilbert an English man. It may be that not the Scorpion only hath this virtue, but the greatest part of Infects have it also, if we should make trial diligently. But if any man be stung by venomed Wasps, (which is easily known by the wound of the part, by raving and swooning, and coldness of the extreme parts) then give antidotes against venom, and open the place with a knife, or rather lay on a caustick; when it is laid open and dilated, suck it forcibly, and taking some of the earth of the Wasps nest, make a plaster with vinegar, and lay it on the sore. Also a Cataplasm made of Mallows, Willows and Wasps combs helps wonderfully, as we proved by the cornsel of Halyabbas. The North English men make a good plaster against the stinging of Wasps, of the earth of furnaces, vinegar and flies heads; it is worth its weight in gold. Rub the place with juice of Citrals, and let the patient drink Marjoram-seed 2 drams: or take juice of Marjoram 2 ounces, bowl ammoniac 2 drams, with juice of sour Grapes what may suffice; make a plaster. Another; anoint the place with the juice of Purslain or Beets, or with sweet Wine and oil of Roses, or Cow's blood, also with seeds of wild Cucumbers bruised with Wine. Galen. Barley meal with Vinegar is good; milk of the Figtree dropped into the wound, Brine or sea-water to foment the wound; give in drink 2 drams of the tender leaves of the Bay-tree in sharp Wine, which also will do much good in a fomentation. Also drink the decoction of Marshmallows with Posca: apply Salt and Calves fat. Mallows with Posca is a principal remedy. Dioscorid. l. 2. c. 42. Aetius joins an earth named Cimolia to these, and Clay, and Oxe-dung, and Sesamum, and many other things with Posca. Oil of Bayes draws out the poison of the sting of a Wasp. Leaves of Marshmallows bruised and rubbed on, cure the venom of Wasps. Drink a little measure of the juice of Rue or of Balm, with Wine: and the leaves eaten, and applied with Salt and Honey, or boiled with Vinegar and Pitch, are very good. Water-mints, Rosemary, with Barley-meal and Posca, juice of Ivy-leaves, Golden flower, and Owls blood, are excellent against the stingings of Wasps. Pliny l. 32. c. 9 Galen praiseth Water-mints and the seed of it drank, and Centaury, if at the same time you lay on Ox dung for a plaster. Lib. de simplicib. ad Paternian●m. & lib. de Centaur. ad Papiam. A branch of the wild Palmtree, Endive root, and all wild Betony, laid on for a plaster, profit very much. Also drink wild Betony 2 drams with Oxymel. First, suck out the poison, then hold the part hurt in hot water for an hour, then s●eep it suddenly. in Vinegar and fish Pickle, so the pain is presently gone, and the swelling sinks away, and the venom is pacified. One half dram of Margerum seed applied stills the pain, or 3 pugils of dry Coriander seed, or cool juice drank. Avicenna. Leaves of Nightshade or Houseleek laid on are good. Also bowl ammoniac with Camphire and Vinegar. Nuts bruised with a little Vinegar and Castoreum; apply a honey comb, and presently hold the part affected to the fire, or put hot ashes under it, and the pain will cease forthwith. It is good to lay on green Coriander, or oil and ashes mingled. Rhasis. Savorey or Water-mints applied, and the seed of them drank, or the juice of the lesser-Centory drank in Wine is excellent. So are the leaves of river Basil, Mercury, Mandragoro with Vinegar. Serapio. A snow ball put to the fundament takes off all pain, chiefly if it proceed from a Wasps stinging: foment the part with Camphire & Vinegar, or oftentimes with snow-water. Take Opium, Henbane-seed, Camphire, of each alike, mix them with Rosewater or juice of Willows, and apply it, lay over it a cloth wet in Wine. Ardoynus. Take juice of wild Mints Aurei 2. with juice of sour Lemons, make a julep. Also the juice of the Arabian Thorn, and of Margerum help much. Mesue. Water-lintels with Vinegar anointed. Aaron. Rub the part well with the finest leaves of Xylo●araster, that is, sweet Cod of Pliny, and the pain presently ceaseth. The juice of Lettuce doth the same, or the juice of Dandelion drank. The Mud in the bottom of a vessel where water hath stood long, applied with Vinegar, cures the Wasps stinging. Simeon. Foment the part with Snow-water till it be stupefied. Jo●●nitius. Any new earth, especially Cimolia is good: Poly smeered on, as also Goats milk, cures Wasps wounds. Arnoldus. Alcanna with Barley meal, and Vinegar, bound to the part, Nuts, the leaves of Walnuts, Blites, are very good; also lay on hot to the wound a Spider's web beaten with a white Onion and Vinegar, it cures. Constantinus. Rub the place with Sage and Vinegar, and after with Posca. Guil. Placentinus. Lay iron on the part, or Led steeped in Vinegar. Gordonius. Apply Chalk in powder, and drink Mallows seed in Wine and a little Vinegar boiled together. Varignana. His Bezoar is Coriander taken with Sugar. Christophorus Probus, commonly called Honest Nonius, commends Balm leaves bruised with Posca or with Oil and applied. Novius. Asparagus bruised with Honey and smeered on, Flies beaten and laid on, Savory, wild Mints, oil of Momordica anointed, cure. Matthiolus commends Ox dung laid on. Marcellus. Any man may find these and a great many such like receipts, the storehouse of Nature and of Physicians affords infinite remedies and antidotes innumerable to your hand every where. The Remedies for Bees and Wasps stings are the same, only that one requires them somewhat stronger than the other. In the year 190. before the Birth of Christ, as Julius witnesseth, an infinite multitude of Wasps flew into the Market at Capua, and sat in the Temple of Mars, they were with great diligence taken and burnt solemnly, yet they did foreshow the coming of the enemy and the burning of the City.   

CHAP. IX.  
Of Hornets and the Tenthredo.  
THey are called in the Hebrew, Tsirdah; in Arabic, Zabor, Zambor; in the Germane tongue, ein Hornauss horlits froisen pferzwuble; in Brabant, Horsele; in French, Freslons, froisons, f●ulons; in Italian, Colauroni, Crabrone, Scaraffon, Galanron; in Spanish, Tabarros o moscordoes; in the Slavonian tongue, Sierlern; in Illyrian, Irssen; in English, Hornets, Great Wasps; Hungarian, Lo Daras.  
The Greeks call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; because with their sting they raise a Carbuncle. They are called in Latin Crabrones, perchance from the Village Crabra in the Country of Tusculum, (where there are great store of them) or from the word Caballus, i. e. a Horse, who is said to be their father. According to that of Ovid. Met. 15.  
The warlike Horse if buried under ground,  
Shortly a brood of Hornets will be found.  
Albertus calls it a yellow Bee. Cardanus will needs have them to arise from the dead Mule. Plutarch in the life of Cleomedes, saith they come out of Horse flesh, as the Bees do out of the Ox his paunch. Now whereas they are more melancholy and sullen than the Wasp, why should I not with Virgil say that they are produced of the Ass? whom we have seen not only to fight with the Horse, (when as the female or she Ass would be backed) but also to chase and overcome him often times. I conceive that those are produced of the harder flesh of the Horse, and the Wasps of the more tender flesh.  
Neither do they every year send out and expose to the wide world their young ones as the Bees do (and for which they are censured as in that respect unnatural) to find out an harbour where they can for themselves to dwell in: but all their new brood they nourish and bring up in their own bosom, and as need shall require build more and bigger nests to keep them in. As for their King or Master Hornet (whom also they dearly love and respect) such a one they have that doth appear not to want power to command, but occasion to exercise it. Only he excels the rest in courage of mind and bigness of body (as it is usual for Princes to do) for he is more fierce than any of the rest when he is to encounter with foreign enemies, as he is on the other hand most mild and gentle to his subjects at home.  
The Hornets make their nests under ground: casting up the mould as the Pismires do. For neither they nor the Wasps send out young swarms as the Bees do (as is before said) but as the 
Habitation.  young are bred there they remain, and so they dig their nests bigger and bigger, as the family grows greater and greater. They make their nests exceeding large; we took 3 or 4 baskets full of combs of the lustier brood: they have very little or no honey in their cells; a drop or so where their young are.  
If any of them chance to wander from their nest, they gather themselves together into some tree, and there make their combs in the top, which oftentimes are easy to be seen, in which they procreate one King or Master Hornet, who when he is grown up, leads away the whole troop and provides them a nest with himself.  
The wood or wild Hornet (saith Pliny) live in hollow trees all the winter, like other Infects they lie hid, they live not above two years. Their sting is seldom without a fever, causeth a 
L. 11. c. 21.  carbuncle tumour, and exceeding great pain. They build their Nests far more artificially than either the Bee or Wasp, sometimes in the hollow trunks of trees, or else under their roots in the ground, which they make bigger and bigger according as their family increaseth, and curiously plaster over with a kind of slimy spittle gathered from gummy leaves. The mouths or passages of their cells are never upward, but altogether downward; and they very providently place the bottom, of their cells upwards, that the rain may not pierce through them, or lest otherwise they should be exposed to the extremity of wind and weather were the head above. All their nests in a manner are exactly 6 square, the front or outside whereof is beset with white and rusty iron coloured segments; the matter of them is membranous, much like pieces of Beech-bark, when it is rolled together and shrieveled up with heat. Whilst Pennius was at Peterborough in England, he saw in the wide and open street a Hornet pursuing a Sparrow, whom when he wounded with his sting he fell down dead to the ground, and with the admiration of all that beheld them, he sucked out and filled himself with the blood of the slain prey.  
Concerning the Copulation of Hornets Arist. knew nothing of certainty, as neither from whence nor how they are bred. But for as much as they do for certain lay their young at the very sides of▪ their cells, as Bees and Wasps do, it should seem after the same manner they bring them forth. But if they do couple, they do it in the night, as Cats do, or in some secret places, out of all possibility of being seen; where Argus himself should not espy them.  
The Hornet doth not feed on flowers, but lives for the most part on flesh: and rather than fail, oftentimes they will stoop to dung and excrements. They hunt after great flies also and the smaller birds, which when they take, they first wound the head as the Hawk doth, and then pluck it off and fly away with the rest of the body. In the winter they die many of them: because they do not as the Bee, lay up provision beforehand, but only live from hand to mouth, regarding nothing but their present necessity. Arist. l. 5. Hist. Moreover, as Landius observes; they watch about the Bee Hives, and getting on their backs use them in stead of a Coach or Chariot to carry them; for when the poor wretches strive to fly away, they carry a most cruel rider on their backs, who when he hath sucked out all the juice that is in the Bees body, is the most ungrateful of all winged creatures, he kills and eats up him which supplied his hunger. Also all sweet things whatsoever the Hornet will feed on: insomuch that I have seen him with mine own eyes to eat of grass worms. But the Indian Hornets have such a vast appetite (as Oviedus witnesseth) that they will light upon Oil, Butter, Cakes, Sauce, and all liquid things whatsoever; not sparing napkins or table-clothes, which they will conspurcate and defile with their filthy excrement, and laying of their slimy eggs. Now as they feed upon what they got from others, so they do not want one to pray upon them likewise. Above the rest the Brock, who about the full of the 
Their Use.  Moon enters their dens or nests and destroys both house and family. Nor are they food for this useful fat creature only, but they serve the countrymen by way of prognostic, to foreshow the alteration of weather; for if toward the evening they are seen to fly about in greater store then ordinarily they are wont to do, it is a sign that the next day will be fair and hot: but if about twilight they often enter into their nests as it were to hide and shelter themselves, then expect rain, winds, and stormy weather to ensue. Upon which Avienus thus:  
So when you see troops of hoarse Hornets fly,  
Late at the end of Autumn, they foreshow,  
When first Virgilius stirs the evening sky,  
That storms at sea shall presently ensue.  
Morever whereas the same Medicines that cure the stinging of Wasps, will prevail also against 
Remedies against the stinging of Hornets.  the stinging of Hornets: yet as Aggregator hath taught us, a Hornet is the Bezoar stone for its own wound laid on with Posca, Oil, or Ox dung; Also Bole, and all fat earths are commended, such as Bacchus applied to bald Silenus, who was stung with Hornets, whilst he rifled their nest for honey supposing they were Bees: Ovid. describes it neatly in 3 Faster:  
Thousands of Hornets his bald pate torment,  
And with their stings they wound his ugly face,  
He falls, and cries for help, a foul disgrace;  
What remedy, it was too late for to repent.  
When that the Satyrs came, & found poor Silenus,  
His face all swollen, and halting on his knee,  
They could not choose but laugh, Bacchus said thus,  
'Noint it with Mud, it proved a remedy.  
He that desires more remedies against the sting of the Hornet, may find of them plenty in the story of the Wasp. For Authors do seem to make them all one, only with this difference, that in this case they ought to be given in greater quantity, and the use and application of them longer continued.  

Now let us proceed to the Insect called Tenthredo.  
Whether it ought to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Aristotle, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
In Alexiph.  according to Nicander, let Philosophers judge; they seem to me to differ only in name and bigness. For whereas the Scholiast of Nicander calls it insectum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Insect like a Wasp, I do not weigh that, when as ever and anon, by Poetical licence, he calls the Wasp, apem Croceam, a yellow Bee. What name it hath in other nations I know not, and (to say the truth) nor know I the little Beast itself. Only this I find, that Authors describe it to be in colour like a Wasp, like a Bee in bulk or bigness, and in communication of labour like all other social winged Infects. He is very saucy, loves the kitchen well and fish, insomuch that some think it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it is given so much to Licorishnesse. Hesychius calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I wood or wild Bee. Hermolaus thinks they should rather be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rather than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as he saith it is corruptly read in Aristotle: He makes his nest in the ground as the Wasp doth, with many rooms very large and handsome. Pennius will not by any means yield that the Pemphredo should be the same with Tenthredo. F 〈…〉 the Pemphredo (as the Scholiast of Nicander describeth it) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. the Pemphredo is very like the Bee, but the Tenthredo like the Wasp. But ye● notwithstanding the Scholiast forgets himself; who writes also of the Pemphredo after this manner▪ Pemphredo is an Insect like a Wasp, it hath a sting, is greater than a Pismire, but less than a Bee; it hath wings, and a various colour tending to black; in fair weather it gathers sustenance from the shrubs in the valleys, than it flies and lays it up in the hollow oaks.  
This Insect haunteth woods and mountains, gathers honey juice from flowers, and layeth it up in a hollow oak as being his Repository for the sustentation of his life; but honey he makes none, wherefore they differ in no other thing but in bigness; rightly termed● of the Poet, Parvula Pemphredo, i. e. a small Pemphredo: as degenerating only and especially by that mark from the Tenthredo. Of winged Pismires, we shall speak in the Chapter of Ants. And this shall be sufficient hitherto to be spoken of winged Infects, such as are social and live together. Now we shall bend our discourse to speak of winged solitary Infects, or such as live severally by themselves.  
Amongst these solitary ones, some there are that have nests, as the young Drone called Siren, the Drone called Bombylius, and the Bombyx; others that have no nests, as the Fly, the Gnat, the Butterfly, the Moth, the flying Glow-worm. Those that build nests, are the sirens of both kinds, so called by Eustathius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. because they seem to have a kind of articulate or significant voice, or perhaps as that sea Monster, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because with his pleasant noise and buzzing he doth as it were tickle and charm the ear; and not unfitly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they beat a●d flutter in the air with their wings.  
Of the Sirens there are two sorts, the one less all of a dusky colour; the other bigger black mixed with other colours. This sort Pennius referreth to the species of the Wasp, and so he describeth it in his drafts. All the body black, except the back, which is reddish from the middle almost to the tail, the extremity of which being black, hath silver coloured wings affixed, the former twice as big as the other: they harbour in walls, and in the brinks of ditches, and ruinous buildings; whether they have any sting, or no I know not.  
The Bombyx is so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they never fly but they whirl and turn round in their flight: whence the Greeks call Topps or Wheels, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is a creature resembling the Wasp, of a black hue, having a sting like as the Wasp hath, but stinging so deadly, and with such force, that it leaves the weapon in the wound. As a remedy to this Nicander commends the Pine tree Gum, and the unctuous honey of the Tenthredo. Parmeni in his iambics makes mention of this creature, which in the time of vintage useth to eat the ripe Grapes. Another of this sort is found in Assyria, but of greater bulk. Some of them build their nests spire wise out of clay like to glass or salt, fastening them to a stone or such like thing, but so hard and thick that you can scarce pierce them with a dart. For these they lay and bring forth little white worms, covered over with a black membrane; in another membrane they make wax in clay, much paler in colour and in greater plenty than the Bees. So Aristotle and Pliny. Who indeed were very sparing in their relations concerning the Tenthredo, Bombyx, and Humble Bee; either because their nature was not so well known to the generality of the Grecians, or rather because they themselves were not so well versed in their History.  
They are of little or no use. Insomuch that the Greeks use to call an idle unprofitable man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. a man no better than a Humble Bee; for such is this kind of Bee, even of no use at all. Nevertheless one Antisocraticus, to show his wit, hath taken a great deal of pains to set forth the commendations of it. A cup with a wide mouth making a great noise as 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  they drank, was in great request with the Ancients; that so, not only the brain might be intoxicated with the liquor, but the ears also with the greatness of the noise. They breed under stones hard to the ground, they build their nests sometimes with two doors, sometimes with three; in which there is found a beginning of a certain course Honey, and that (as Albertus relates, and Pennius saw) not of any great quantity; who once found so much as he could scarce hold in three handfuls. The English Humble Bees have not all stings, only some few of them, but those that have do sting grievously; the honey they make is not very sweet, and withal some what waterish. They fasten their wax as the Bees do to their hinder legs: they couple tail to tail, in the mean while holding fast by some plant or tree, they continue long in the act of venery, and all the time clapping with their wings they make a harsh noise, as if they were singing a Bridal song.    

CHAP. X.  
Of Flies.  
IN Hebrew, Zebub; in Arabic, Dubene, Aldubel; in Illyrian, Muscha; in Spanish and Italian, Mosca; in French, Mousche; in High Dutch, Flieg m' uck; in Low Dutch, Vliegh mugge; in English, a Fly, from flying or scaping away, for it signines both; in Scottish, Flee; in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, to suck deeply, or to mutter, the Fly doth both. Latin, Musca.  
Not as proceeding from Muscus Moss, as some do fond dream, but from Musculus a muscle; for taking off his wings you shall see that his head is full of shows, his body soft, his tail tendinous. Hence the diminutive muscula in Boethius, who thus elegantly cries out, Quid homine imbecillius quem morsus muscularum necat? What so frail as man whom the smallest Fly is able to bite to death?  
Now the frame both of its body and mind we describe thus out of Lucian and others. The 
Description.  great Fly is the least of winged Infects, insomuch that it may be compared to the least Fly or Flee: only he is so much bigger than they, as the Bee is bigger than he.  
It hath wings, not such as other things that fly have, but made of little skins as the Locusts, Grasshoppers and Bees are, but a very great deal softer, as an Indian Garment is softer than those of Greece. If any man observe the Fly when he opens his wings in the Sun, he may perceive them painted with variety of colours, as the Peacocks are. He doth not sly strait forward, as the Bats do; nor skipping as the Locusts, nor making a noise as the Wasp; but winding in and out to what part of the air soever he pleaseth to move himself. Neither doth he fly quietly and in silence but with singing and melody; not so hard hearted and cruel as the gnat or little Flies, not as Bees and Wasps with a grave harshness, making a horrible and terrible murmuring: yea so far doth the Fly exceed all these in sweetness of sound as he flieth, as the small Pipe doth the Trumpet and Cymbal, or as still music is sweeter than the loud.  
He hath a very little head bound to his neck, turning every way, not compacted and fastened to his shoulders as the Locusts is. His eyes stand out very much, shining as if set in horn. His breast is very firm and well compacted. He hath six feet growing out of his body, not as the Wasps fast bound or tied to it; he goeth only with four of them, the other two so emost serve in stead of hands; as you see him commonly go upon four feet, in the other two holding up something or other that he hath gotten to feed on to his mouth as men do, and as we do. His belly is slender answerable to his breast, having broad girdles and scales. He doth not sting with a sting as 
The commendation of the Fly.  the Bee and the Wasp do, but with his mouth and snout like the Elephant, and he eats and takes up things with it, and sticking in a concave vessel he holds it in the top of his snout: out of this comes forth a tooth, with which he pricks o● bites: he drinks nothing but milk and blood; the which he draws forth of those he stings with very little or no pain at all, but only with a kind of titillation or tickling. The light, like Truth, he doth exceedingly rejoice in, and doth behave himself honestly therein and civilly. Yea the Fly doth so covet the light, that many times with the Spider or Spinner he loseth his life for his pains; at night he goes to rest (as honest folk use to do) and makes no noise. He does nothing in the dark, counting it unbeseeming for him to do any thing privately, or to be guilty of that fact which if done in the light would be a disgrace and disparagement to him. I can assure you it is no little understanding that he hath also; whereby he doth escape the wiles of his treacherous enemy, the Spider: for he marks him as he lies in wait for him and looks upon him, and so declines his force lest he should be taken in his net, and be destroyed. I must not speak of his prowess and valour, for in that he may seem to surpass man himself. Homer the Prince of Poets, when he did endeavour to set forth and commend the gallantry of the bravest noble man, doth not compare his strength to that of the Lion, Leopard, wild Boar or the like, but to the undaunted courage and confidence of the Fly. Who although he be never so often repulsed and beaten off, comes on again, and bites as close as he did before: yea such a strength he hath with him, that he will not wound the skin of a man only, but of an Ox or Horse: yea the Elephant also when he gets between the wrinkles of his skins, he will shrewdly vex him, and according to the bigness of his snout gash and wound him: when he bites, 'tis not out of rusticity o● clownishness to get blood only; but by way of love & humanity, & for that reason especially he seizeth upon the fairest: yea what a pretty thing it is to see a company of Flies ●lying to and again playing and sporting one with another, and hanging upon a thread as it were dancers on the ropes? Moreover as the cleanly horse doth, she lays her ordure all in one place, so that upper wainscot and seiling of the rooms where they use are all full of great spots which they make on that occasion, which is an argument that they are not altogether void of some kind of memory also. Tzetzes saith moreover, that such is their love to those of their own kind, that they bury their dead corpses. Aelian doth as much discommend them as Lucian commends them: and he inveighs against their procacity and sauciness; which is such, that being driven away never so often, they notwithstanding return with fresh assaults. He blames them likewise for their impudence, in that they couple in public, and know no end of their Venery almost; ●either do they as the Cock, when he once hath trodden presently falls off, but is born upon the back of the female a long while, and she carries him; they fly away together into the air, yet are they not sundered with flight. Learned Pennius caught two Flies in the Act, and shut them up in a box, and the next day found them together still in the same posture; which doth much confirm what Arist. Aelian and Niphus say, to wit, that Flies do continue very long in the act of generation. Plutarch saith that the Mouse and the Fly are indocile and unteachable creatures, who although they use the company of men daily; are by no means tamed, neither do they show the least courtesy, or the least show of a grateful mind for what they receive of any man: both of them are by nature very suspicious, always fearful of treachery, afraid to be caught. She is altogether idle and careless, feeding upon the labours of others, and where ever she comes she hath a full table. For her the Goats are milked, and the Bee bestows her pains as much for her as for any other; the Cooks provide Messes for her, the Confectioners Sweetmeats, the Apothecary Syrups, and these she tastes before Kings, and walking all over the table she feasts herself with them in their company, as also with all other whatsoever. Plautus took her to be of no use in his Curculio, where he thus speaks: In my conceit you are a kind of Lions amongst men, as Flies, Gnats, Sowlice, Fleas, that do much hurt and do no good.  
Well therefore did Nature take care, that she should have no certain place to dwell in, as honest folks have, but should wander up and down, where she could get her a lodging and travelling harbour. But in impudence she goes beyond any beggar whatsoever; because they having had once a denial are therewith satisfied, but this beggar will take no answer, but will fill his unprofitable gut with the best cheer in the house whether the master will or no. Aristaphon in his Pythagorista recited by Athenaeus, brings in an impudent Parasite speaking on this manner:  
Coenis etiam non vocatus, ut musca, advolo.  
I hasten to supper as the Fly, without any invitation.  
Some such like matter Socrates upbraids Theodate withal in Xenophon: wherefore the Egyptians being to set forth dishonesty and impudence together, they made the picture of a Fly, as Orus saith. Whence it is, that Cicero (if I be not deceived) saith it was said sometimes by way of jest concerning a troublesome impudent youth, Abige Muscas puer: Boy beat the Flies away. To this so pestilent a little beast Nature (as meet it should be) hath denied long life therefore. For as soon as winter begins to come on, the greatest part of them expire; and those that escape starving, in cliffs, walls, hollow places, ovens and such like, they lie all the while weak and languishing, and not able to hold out another winter. All of them are begotten of filth and nastiness, to which they most willingly cleave, and resort especially to such places which are so unclean and filthy; unquiet are they, importunate, hateful, troublesome, tumultuous, bold, saucy. Homer amongst the battles of the gods and heroes elegantly descants upon the baseness of the Fly, who like the Mouse, always hath his hand upon another man's trencher.  
The Fly, though often forced from your skin,  
Yet she returns again, she'll never lin.  
Yea Solomon himself thought their nature to be so bad, that he saith in his Proverbs, that one of them is able to spoil a whole box of ointment. To conclude, the Hebrews to set out the Prince of Devils, called him Bahalzebub, i. e. a Fly: which useth the same diligence, and never leaves off doing of hurt. Which is the reason that Witches and Wizards will have their Familiar to be always in likeness of a Fly, using the body of a bad creature to far worse purposes. I could allege much more a great deal than this against the Fly, if I desired the name of Antilucian, with whom it is a disparagement for a Christian to contend, yea or to meddle withal, more than with the most loathsome carcase. Neither will it be more disgrace to me to make nothing of a Fly, than for Lucian to make him an Elephant: both indeed being but loss of time, and vain ostentation of wit. But yet nevertheless that lest like the Eagle I may seem to contemn flies, or to neglect the least of God's works; I shall with all diligence set down the Generation, Difference, and Use of Flies.  
Flies are generated two ways, by coupling with their own species (which is done in the summer season, and in the winter if the weather be fair) or by the putrefaction of other things. The Flies use copulation, some of them dispatch the work sooner, others after some space of time: the manner whereof (as Arist, affirms) is divers from most of the other Infects; for when the male ascends the female, he takes the member of the female (that is stretched forth to seek for seed) into his body, the which being accordingly received, he furnisheth with matter and strength to bring forth. Reverend Pennius saw two Flies at Hedelberg flying in the act of copulation, who (as it had been the son of Mercury or Venus) seemed to be of a mixed nature, and they did get up by turns. Somewhat a while after copulation they exclude or shoot forth little worms, as the Hen doth eggs; which afterwards by a strange Metamorphosis are again changed into Flies. Although Pliny contrary to experience doth without ground affirm that nothing else doth arise out them. Very rightly Scaliger saith, that the Flies at first do generate Infects unlike themselves, but yet in a capacity of becoming the same, (that is to say) white little worms, which afterwards being made like to Flies, have eyes hanging down by their sides; in reference to whose likeness there is a kind of disease in the eye, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. headed like a Fly. Now a great number of Flies, if not the more part of them, arise from dung, whence I have seen them to come perfect where before they were begun. But in this kind of generation we must note, that Flies are not immediately procreated of dung, but of the little worms proceeding of digested dung, as the Philosopher writes in these words. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Which Gaza translateth thus: Muscae ex vermiculis fimi digesti in parts gignuntur, etc. In English thus: Flies are begotten of dung digested into parts, therefore they that desire to meddle in this business, strive to distinguish the dung that is not digested, from that is mingled with that which is digested. Now these worms at the first are exceeding small, afterwards begin to be red, then as yet without motion as it were, cleaving by fibres they begin to move; then they become unmovable worms, afterwards they move again, then become they again to be without motion, and in conclusion by the assistance of air and sun there is begotten a living Fly. Arist. here, as it seems, spoke rather from others observation than his own skill. For neither those worms that are generated by copulation; nor those which are bred of putrefaction are subject to so many metamorphoses or transmutations, before they are transformed into Flies. For they only grow to such a bigness, afterwards are turned into a Nymph or young Fly, and so lie still, then at a certain time appointed by Nature the Nymph groweth to be a Fly.  
Neither are Flies begotten of dung only, but of any other filthy matter putrefied by heat, in the summer time, and after the same way spoken of before, as Grapaldus and Lonicerus have very well noted.  
But yet the question would be, whether Flies are not immediately generated of putrefaction, and not of those worms. For experience witnesseth that there are a certain kind of Flies which are begotten in the back of the Elm, Turpentine-tree, Wormwood, and so perchance in other herbs and plants, without any preceding vermiculation, or being turned into little worms first. So that Scaliger that angelical man, and the most learned of this Age, writeth thus of their original: Peradventure (saith he) they may seem not to arise from putrefaction, but from some certain principles changed as from some kind of liquid gum, or from some other matter concocted by Nature for this end. Now whether concoction can be without putrefaction there is the scruple. Each part of man's body hath its conveyance for the expurgation of its excrements, called in Latin Emunctoria. But whether a living creature may be the excrement of a creature that never had life, let others determine; here my sight fails me, or rather I am altogether blind. A third way how Flies are begotten, Sir Tho. Knivett an English man, and of singular learning, did first of all inform Pennius of, and it was thus: The corrupted body of a Caterpillar or a little bruised, is converted into an imperfect Aurelia, then from that not a Butterfly, but three black eggs are cast out that are somewhat long fashioned, from whence proceed ordinary Flies, or others like to them; and some times the Aurelia being putrefied, neither Butterfly nor eggs come forth of it, but white worms, (sometimes one, sometimes many) come forth, whence are generated very small Flies.  
The which famous observations of natural History truth itself doth enjoin us to acknowledge received from the foresaid Knight; for no man before him did ever observe the like. Peter Martyr in his 3 Decad. and 6 Book, reports that he saw drops of sweat falling from the fingers of labourers, turned into Flies, and so they write that in the marshy Country of Paria, by reason of the contagiousness and venomous quality of the air, the drops that fall from the hands of the labourers do bring forth Toads. But whether it be done immediately or mediately by some worm out of which the Fly should break forth, he doth not show.  
In the year 766. before the Nativity of Christ, Rivallus then being K. of Britain's, there were showers of blood three days together very great, very many, from whence came abundance of Flies, and so poisonous, that with their stings they killed a great number of people: so saith the English History.  
Now the Fly for the most part is not at the first a Fly, but a worm, proceeding either from the dead corpses of men, or the carcases of other creatures, than it gets feet and wings, and so becomes of a creeping creature, a flying; and begets a little worm, which afterwards becomes a Fly. Take off the head of a Fly, yet the rest of his body will have life in it, yea it will run, leap, and seem as it were to breath. Yea when it is dead and drowned, with the warmth of the sun and a few ashes cast upon it, it will live again, being as it were anew made, and a fresh life put into it, insomuch that Lucian's disciples were persuaded and did verily believe that the soul of them was indeed immortal. Forasmuch as it goes and comes, it owns its own body and raiseth it up, so that it drinketh, eateth, wipes its head and eyes, makes clean its snout, rubs its shanks and legs, claps its wings and flies: verifying the opinion of Plato concerning the immortality of the soul, and the fable concerning Hermotimus Clazomenius, whose soul would often go out of hi● body, wander up and down a great way by itself, and afterwards would return into the body, replenish and raise it up again. Some will put drowned Flies into warm Ashes, or warm Bran, and in a quarter of an hour fostering them in their hands and breathing on them, they will bring them to life again.   

CHAP. XI.  
Of the divers kinds of Flies.  
THere is a great deal of difference amongst Flies, whether you respect the matter or form of them. Some of them come from themselves by way of copulation as hath been said, others from some ascititious or external matter: such are they that are bred in Dung, Apples, Oaks, Beans, etc. In regard of their form or shape, some have two wings, others four, with horns or without; some short, some long, some have round tails, others sharp or piked, hairy and without hairs: in a word, they vary in colour, shape, bigness according to the nature of the Country they live in, or the putrefied matter whereof they are made. I wish I had seen them all, and I know Apelles himself would hardly have been able to paint their fashions.  
The Flesh-fly, in regard of his bigness and bulk of his body, is 
The Flesh-fly.  the biggest of all other, he hath a reddish head, his body full of grey spots, his belly thick, blue, transparent, having two wings, hairy, very greedy of flesh. He flies for the most part alone, unless it be perhaps in the flesh-market or Shambles; where the Butchers turn fencers, continually killing and beating them away with their Fly-flaps, lest with their fly-blows (which Hypocrates calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek) their flesh should be tainted. There is a story (as Caelius Rhodiginus relates it) that at Toletum in the open Butcher-row, one Fly amongst the rest used to come by the space of an year, as white as snow, which I dare say was of this sort in regard it was seen to be so long together in that place. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Musca canum, in English a Dog-fly; in the Germane 
The Dog-fly.  tongue Hounds Fliege, Hounds Mucken; in the Polonian, Psia Mucha; Isidore, and E●thy●ius, and Philo, suppose it to be a Wood-fly: very irksome to the ears of Dogs, the which notwithstanding they shake it oft never so often, yet returns with as much violence as before; where if he tarry any while, with the galling of the flesh he raiseth a blister: of whom Homer in his Iliad. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. c. Why like a Dog-fly dost thou contend with the gods? Athenaus' also in his 4 Book, reports that the like name of Dog-fly was given to a certain famous Courtesan for her unparallelled impudence, mordacity and troublesomeness. Now the Dog-fly (to borrow the words of Philo) is an Insect that bites hard, is importunate and treacherous: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This seemeth to me in holy Writ, as in Exod. 8. Psal. 77. & 104. to be the common name of all hurtful Infects, as appeareth by the Chaldee Paraphrase. As for their more special signification, they can be compared to no kind of Fly better than those black great broad flat ordinary Flies which do so boldly fly upon cattle, and not only suck from the outermost skin of them watery blood as other Flies, but with great pain fetch out and suck blood very deep. They want a snout, but in stead thereof they have two teeth as the Wasps have, which they fasten deeply into the skin, but more especially they infest and annoy the ears of Hounds in Germany, insomuch that (as Camerarius witnesseth) they even pluck off the skin. These an English Gent. said he saw in Italy in shape altogether like the Dog-fly, only without wings: whose wings also are represented so close to his body that the learned Dr. Barbar takes them for the same. Niphus doth ascribe unto it wonderful swiftness of flight and roundness of body. The nearest in likeness to it is the Tick or Sheep-fly, making a kind of a horrid noise as he flies, and is in his flight more slow and heavy than a Gad-fly. There are two kinds of them, differing only in bigness, the greater which is the Forrest-fly, the other the less living in hedges and quicksets.  
This Beast-fly is in Latin called Asilum; in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from striking 
Breeze or Beast-fly.  or stinging: whence not only this Insect but another that useth to scare Bees (of which hereafter) and a third very so midable to some kind of Fish, are called by the same name of Oestrum. Of this kind of Fly the Poet Virgil in the 3 of his Georgics chanteth after his manner:  
A Fly there's in Silarus woods, that much  
Useth n●er to green holm, the Greeks call such  
Oistron, Asilus is the Latin name,  
It makes a sharp harsh noise, and with the same  
Herds of cattle frighted fly and quiver,  
Woods, and barks sound of Tanagius River.  
Calepine and other Lexicographers of his gang, besides some Physicians, and even Pliny himself 
Difference of Asilus and Tabanus.  makes this Fly one and the same with the Oxe-fly, so that it is very probable that they did not so heedfully read Aristotle as they might, or did not indeed understand his meaning. It is confessed on all hands, that Asilus and Tabanus are a species of Flies, and that both of them have a sting in their mouth, with which they pierce the sides of the beasts, and suck out their blood. For so saith the Philosopher, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Oxe-flies and Breeze make holes in the skins of four footed Beasts, and they have a strong tongue which serve them for a sting, they are creatures that eat blood, etc. But yet that they differ much, Aristotle and Aelian plainly show. First the Tabani are more frequent especially in woods and highways that are beset with trees and hedges, as they who use to travel on horseback know to their great trouble and vexation. For in the heat of the day they sting deeply: And being then greater in number do draw out such a quantity of blood, that many times the horses strength fails them, insomuch that the Country people are forced to beat them off from their horses with fly-flaps and boughs which they carry in their hands. But the Asili are more rare, and never fly but near the water side. Moreover the Asili (as witnesseth Aristot.) do take their beginning of certain kind of broad and flat little creatures which haunt about rivers sides: but the Tabani come of certain worms breeding in wood or timber; that which Sostrates wrote, and Pierius diligently hath observed. Besides the Asili do trouble Oxen and all living creatures, according to that of Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the Tabani trouble Oxen only. To which agreeth that of Orpheus, vers. 47.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
The horrid Breeze man's body doth not spare,  
He flies from us into the open air.  
And Homer in his Odysseys.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
But they fled home as herds of Oxen do,  
When that the Breeze doth force them for to go,  
In the spring time when days do longer grow.  
Where the Scholiast thus defines this kind of Fly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The Fly called Oestrum is of a yellowish colour, who when it enters the ears of the Ox, causeth him to run mad: upon which Callimachus in imitation of the Country people calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Oxe-driver. But the Myopes or Tabani do set upon Men, Horses, yea and Serpents (as Nicander affirms). Their shape and form is also different, as the Philosopher showeth De part. Anim. l. 2. in these words: The tongues of the Asili and Tabani are alike, of a purple colour; yet these dare seize upon men, the other upon Oxen only. Now the Asilus hath a green he●d, and the rest of his body all over yellowish, having a greater snout than the Tabanus, but making not so great a noise, or buzzing; he carries before him a very hard, stiff, and well compacted sting, with which he strikes through the Ox his hide; he is in fashion like a great Fly, and forces the beasts for fear of him only to stand up to the belly in water, or else to betake themselves to wood sides, cool shades, and places that the wind blows through. For whilst they stand in the cold water they flap their wet tails all about their bodies, and so cause him to be gone. The Scholiast of Nicander saith that they are bred of Horseleeches. As if he would have us to understand Horseleeches by those slat creatures (of which Arist. makes mention before) and yet it is against nature or experience that bloodsucking mothers, should bring forth a bloodsucking brood. He flies exceeding swiftly; draws blood with much pain.  
Pennius hath set down 2 very ra●e kinds of Asili, one of which was sent him out of Virginia by White, the other out of Russia by Elmer a Chirurgeon for a great present. That out of Virginia was full as big as the biggest Flies, having a reddish head, and very like in shape too, but only that the head was black, and had from the shoulders a white streak drawn to the mouth, having also bigger and blacker eyes. He had in his mouth a long 〈…〉ing and very strong, his shoulder of a blackish brown colour, from whence came forth two wings of a silver colour, to the tail downward, it had six or seven joints or fissures, of a whitish colour, all the rest of the body blackish. In swiftness of flight inferiors to none, surpassing the most; his belly was between an ash and yellow colour, or a pale green. That of Elmer which came from Moscovia, had silver wings longer than the whole body, great eyes, very long, taking up almost all the head, a black bill or beak, hardish, tripartite, with which out of hand she penetrates hose lined with a three double cloth, skin, flesh and all, sucking it with great pain. As for the Generation of the Asili, or the Fly with great eyes: I wonder at the inconstancy of the Philosopher's opinion thereupon. For first he makes them to come of a little flat creature swimming in the water (which the Scholiast of Nicander not unfitly calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Hirudines, in English Horseleeches) and in the 8. of his History, he will have them the offspring of the Gnats, in these words: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Some living creatures live first in moisture, and after that they change their shape and live out of it, as it falls out with Gnats about rivers, from which proceeds the Breeze. But how that can be I know not: For of creatures that have wings, it is impossible that other winged creatures of a divers form should be generated, as the diligent observer of Nature may easily gather. And so much of the Oxe-fly which the Goths call Hestabryviss: but the English have no name for it. [Wherein the Author seems to me to be mistaken, because it hath afforded it a very proper name as is abovesaid].  
He feeds not only on the juice of flowers and honey, but on the blood of beasts, which with great tediousness and pain he sucks out.  
There is another Fly much of the same sort, with a head and body more inclining 
The second kind of Tabanus.  to green. His shoulders shine with greenness, wings he hath two, whitish in the middle and outward parts, but are otherwise blackish or dunnish. This only once Pennius saw it it Hanworth in the year 86. in the month 
Gnat like.  of August. In the year 82. he found in England two other sorts of Flies like Gnats; one of which had a pretty big body, of yellow and red colour; it had two wings, the head very long, the tail reddish. The other also had a long head, long and slender shanks of a very sad black colour: the latter were longer than the former which he stretched at length when he flew and let hang down.  
A Countryman there was that affirmed for certain, that out of their eggs (for he had observed them coupling together) came those worms that usually eat the leaves of trees.  
The Fly called in Latin Tabanus, is of the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by reason perchance of its stinging or pricking, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also a spur wherewith horses are pricked or spurred. The 
Tabanus.  French call it Tahon; the Italians, Tabano; the Spaniard, Tavano; the Germans, Braem, K●flyege, ross muck; the Brabanters, Rochleghebrem; the Polonian, Kirowia muka; the English, a Burrel-fly, Stout, and Breese: and also of sticking and clinging, Cleg and Clinger. This Calepine more boldly then truly saith hath four wings. But with more judgement Aelian and others, say it hath but two silver white. The whole bulk or body is very long, divided into three principal parts, the head, shoulders, and the ventricle or belly, distinguished with five or six clefts or incisures, the whole body of a blackish white, in the mouth of it it carries a strong, long, and browny Proboscis; it hath six black feet, in all parts else representing much the Dog-fly. In the months of July and August, by reason of the extremity of heat they are most fierce, and do miserably handle Oxen and Horses and young cattle, unless protected with fly-flaps, boughs of trees, or plants: which they follow by sent of their sweat, because they cannot reach them with their sight, being very weak sighted, from whence the infirmity of the eyes called purblindnesse is in Greek termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They are generated saith Pliny of the worms that come out of the wood putrefied. Which some cunning men before they have wings did use to bind about the wrist of the left arm as a remedy against Quartain Agues. They suck out blood with such force and in so great abundance, that a friend of mine whom I dare believe told me, that his horse being tied to a tree, was by reason of the multitude of them, killed in less than six hours, they had drawn out so much blood that the spirits failing he fell down dead. By these things it is manifest, that the Tabani are of a different nature from the Asili, notwithstanding that most of the Greek and Latin Authors do seem to confound them and make them all one. Yea even Gesner himself in this very matter could not tell what to say in his book the Quadrup. and indeed unless it were only Pierius and my friend Pennius now deceased, no man as yet found the difference between them. Ardoinus is here desired to be censured in the first place, because he saith that both the Tabanus and Asilus have stings in their tails as the Wasps have: and secondly, because he makes them to have eight feet, where as none of them in the world was ever known to have above six. Lastly, he reckons them in the classis or rank of Gnats, whereas the Gnat never bites in the heat of the day (as the Asilus and Tabanus do) but altogether in the night at what time they are very irksome indeed.  
Next to these is another Fly shrewdly annoying cattle in the heat of the day, which Pennius calls Curvicaudam, very well in English a Wringle-tail, in regard that always sitting upon the buttocks or belly of the beast, he bends his tail towards him with his sting started, that he may be ready to strike at-pleasure, whensoever opportunity may ofter itself. This Fly the English in their proper tongue call a Whame and a Burrell-fly, and it is scarce found any where else but in England. This kind of Fly is almost like the Bee in shape and colour, only it is bigger in body. It doth not cleave to the flesh, nor suck blood as others do, but only stings with its tail, flying a long way after horses, and stinging them in their travel. Horses are naturally afraid of this Fly, whom upon the least touch they endeavour by what means possible with their tails, feet and mouths to drive away. Some are of a mind that these flies do not indeed use a sting, or prick, but with their tails they fasten their dung to the horses hair, from whence a while after come a number of very irksome Nits. But experience must prove that, for reason in a matter so improbable is silent. True it is they are very violent upon their prey, as being blind both the Tabanus and the Wringle-tail, which may be the reason why they are so bold and fearless, as being secure of any danger. But especially the Oestrus, from whence those famous Poets of old we●e said to be Oestro perciti, stung with this furious Fly called Oestrum. Plutarch calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gad-stricken.  

Those kind of Flies that follow are more rare.  
There are ●undry sorts of Flies, of the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Latin, Pilicauda, Setica●dae; in English Hair-tails, or Bristle-tails. For some of them have one, others two, othersome yet three or four bristles in their tail: of which in order.  
The Fly with four hairs represents the first of those with three hairs, only its tail is somewhat bigger at the latter end of it, the feet as also the horns black, the wings long, the outermost three times exceeding the innermost in bigness, having a black spot in the middle, and in the tail four hairs or bristles.  
The greatest Libellae.  
The Mean.  
The Smallest.  
The middle sort of the Libellae do set forth Nature's elegancy beyond the expression of Art. The first is of a most cautious colour. The body blue or sky colour, the wings of bright violet colour, the space between the shoulders is adorned with four golden gems, set as it were in a blackish collet. The second hath the head and body grey, the wings whitish, which are beautified with grey lines drawn quite through them, in the middle they are of a purple colour. The third hath its head and body of a greenish colour, the lines of the wings are marked as it were with blood colour streaks, towards the edges or outmost parts like to a dark purple. The fourth-seems to be all over of the same colour, to wit, of a duskish colour mixed with a pale green. The eyes of the fifth are blue, the head green, the whole body mixed of green and blue, except the wings, which are most accurately wrought with silver colour and black, in the 〈…〉 adowed with a dark purple. The sixth is all over green; yea and the wings themselves are of light green.  
I have seen four of the least 〈◊〉 of the 〈◊〉. The first the body all over of a bright blue colour. The second red, the 〈…〉 to both of them a silver colour. The third yellowish, but the tail more thick; the edges of the wings (as also all the lines that run along them are red and marked with a blood colour spot. The fourth which is the least of all, hath a long spiny tail, a great head, blue eyes standing out with two little horns to guard them; the body somewhat long, slender, underneath greenish, above blackish, on the back it hath two greenish lines or streaks drawn along from the head to the 〈◊〉 of the wings, the tail bound together with five joints or knots, in the end whereof is a ring of bluish colour.  
One there is of this number which ●●alleth some of the other bigger very speedily: of a thin grey coloured body, and the wings alike coloured, and when he creeps into an apple, no hole can be seen where he went in: he feeds also upon seeds. This Fly William Brewer a learned man and an excellent naturalist sent to Pennius. There are found in the leaves of young Fennel Flies of an exceeding smallness, inasmuch as sometimes they are so little, that they are not able to be seen; they run and fly very swiftly, insomuch that you would wonder how it were possible for nature to fasten feet and wings to such very exceeding small bodies.  
Water Flies, of the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or L●custres, ●s abiding in fenny places, are those that feed upon things that swim upon the surace of the water, and that live especially upon the water, as these and the like, Phryganides, 〈◊〉, Tigurina, Aeschna, Lutea, F●sca, etc. Phryganides comes from the little worm Phryga 〈…〉 (which in English is called Cados worm) living in the waters, and in the midst of August ascending to the top or superficies of the waters; it hath four wings of a brown colour, the body somewhat long, having two short horns, the tail forked, or rather bristles coming out of the tail. The form or figure of this Fly is various, in regard of the great variety of those little Cados worms whereof they come.    

CHAP. XII.  
Of the use of Flies.  
THese little creatures so hateful to all men, are not yet to be contemned as being created of Almighty God for divers and sundry uses. First of all, by these we are forewarned of the near approaches of foul weather and storms; secondly, they yield medicines for us when we are sick, and are food for divers other creatures, as well Birds as Fishes. They show and set forth the Omnipotency of God, and execute his justice; they improve the diligence, and providential wisdom of men. All which shall appear in their places.  
As for their presaging of weather: when the Flies by't hardel then ordinary, making at the 
Presaging of weather.  face and eyes of men, they foretell rain or wet weather: from whence Politian hath it.  
— Sitiensque cruoris  
Musca redit, summosque proboscide mordicat artus.  
English:  
Thirsty for blood the Fly returns,  
And with his sting the skin he burns.  
Perhaps before rain they are most hungry, and therefore to assuage their hunger, do more diligently seek after their food. This also is to be observed, that a little before a shower or a storm comes, the Flies descend from the upper region of the air, to the lowest, and do fly as it were on the very surface of the earth. Moreover if you see them very busy about sweet meats, or unguents, you may know that it will presently be a shower. But if they be in all places many and numerous, and shall so continue long (if Alexander Benedict. and Johannes Damascenus say true) they foretell a plague or pestilence; because so many of them could not be bred of a little putrefaction of the air.  
Many ways doth natute also by Flies play with the fancies of men in dreams, if we may credit Apomasaris in his Apotelesms. For the Indians, Persians, and Egyptians do teach, that if Flies appear to us in our sleep, it doth signify an Herald at Arms, or an approaching disease. If a General of an Army or a chief Commander dream that at such or such a place he should see a great company of Flies; in that very place, where ever it shall be, there he shall be in anguish and grief for his Soldiers that are slain, his Army routed, and the victory lost. If a mean or ordinary man dream the like, he shall fall into a violent Fever, likely may cost him his life. If a man dream in his sleep that Flies went into his mouth or nostrils, he is to expect with great sorrow and grief imminent destruction from his enemies.  
Nor do they only foretell storms, that shall fall out such days, or such times of the year; but 
Their use in Medicine.  they do afford much matter for Medicine, and cure for diseases. For Galen out of Saranus, Asclepiades, Cleopatra, and others, hath taken many Medicines against the disease called Alopecia or the Foxes evil; and he useth them either by themselves or mingled with other things. For so it is written in Cleopatra's Book de Ornatu. Take five grains of the heads of Flies, beat and rub them on the head affected with this disease, and it will certainly cure it. Asclepiades used to take a great many Flies heads fresh plucked from the body, and rub the part that was bare or bald with this disease, especially if they were exulcerated. For the blood of Flies (saith he) doth much help the parts that are exulcerated with Nitrous medicines, or are otherwise galled or fretted. Soranus used mix a pot full of whole Flies dried to powder, with Alcyonium, quick Brimstone, Gunpowder, sow's Gall, and other like things against the Fox-evil. Some add to these Bear's hair, roots of Reed, and Fern, and bark of Chesnut; and with which medicine they cure perfectly not only the Fox-evill, but whatever defluxion of hair, and the thinness thereof however contracted; the place affected being only first rubbed till it be red again, with fig-leaves. Others use the blood that runs out of the heads of Flies: othersome apply the ashes of them ten days together with the ashes of paper or nuts, so that the third part be the ashes of Flies. Some others do temper ashes of Flies with women's milk, or coleworts; some only with honey. Pliny.  
After the same manner, Haly and Marcellus burn the heads of Flies and mingle them with honey in stead of an ointment. Brassavolus lib. de morbo Gallico, maketh use of both the blood and the ashes of Flies against the Fox's Evil. The like Medicine Pliny useth to procure hair on the eyelids: Take of ashes of Flies and Mouse-dung of each alike mingled half a penny weight, add to it two sixth parts of Stibium, and with these and Oesipus or sheep's fat anoint the part. Some prescribe Flies with the roots of Docks for the Leprosy to be anointed withal. Pliny saith that there were some, that for the same cause did give 21 red Flies dead, in drink, but those that were very weak a fewer number. That Flies are very good for sundry diseases of the eyes, not only Haly, Galen, Pliny, and Archigenes have affirmed, but also Neotericks or later writers, especially for the Pin and web, Bleer-eye, squint-eye, and warts on the eyelids. If the eyes be washed in the evening with water of ordinary Flies distilled in way of bath, for a month's space, it will cure them of all spots or films. If the hair be often wet with it, it will grow exceedingly. But the Vessel must be buried in Autumn, and the Material distilled about Winter. With two drops of this water put into the ears, Gesner writes, the deafness of them will be cured; and this Medicine he saith he learned of a Jew. Mutianus which was thrice Consul, from observation, did hang a live Fly in a little linen bag about his neck, wherewith the rheum or bloudshot of them was cured, as Pliny affirmeth.  
Flies in an odd number being rubbed together are reported to be very good to cure a felon on the ring finger. Bean Flies drank with vinegar do drive forth a horseleech sticking in the throat. Haly Abbas. The Fly Napellaris, of the herb Napellus or Wolfebane so called, doth not only cure the poison of that herb, but all other poison whatsoever, as Avicen witnesseth, and Julius Scaliger confesseth: from whence this Antidote is made. Take round Birth-wort, Mithridate of each two ounces, terra sigillata half an ounce, Flies of Napellus in number 18, juice of Citrons what may suffice, mingle them, make an Opiate. For (saith Scaliger) against the biting of the Tarantula, or any venomous beast, or the poison of Wolfebane there is no Antidote comparable to this. The same do Gainerius, and Petrus Apponensis teach us. Yea, moreover when as there is no Fly almost but will cause vomiting (as I shall make good out of Arnoldus) why may not all of them be thought preservatives against poison? Cardanus in like manner commends the wormed Fly. But it is best learning of medicines by hands and eyes: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. by known experience, lest while we affect unknown medicines we lose the use of those we know. He tells us that an oil made of wood Flies was in great estimation; yet he telleth not us how to make or to use it. A Fly chewed and swallowed doth vehemently provoke vomiting. Arnoldus. I have heard of a certain man (saith Gesner) that was wont to take three or four Flies into his body, which gave him a very good stool. Take five grains of Broom-flowers, let them be put into an earthen po●, with butter here and there laid between them bed upon bed, with which the vessel may be filled, and being very well closed, let it be buried in horse dung, where the Sun useth to come, for the space of one year; at the years end you shall find the Flies turned into an Unguent; the which afterwards are exceeding good for any grief whatsoever in any part of the body, as I have learned of a friend of very good credit. Nonus adviseth to take the bodies of great Flies when the heads are off, and rubbed between the fingers, and to anoint a small impostumate swelling therewith, for a special remedy. Fortius the Poet affirms, that there was a Germane maid which lived three years with eating of Flies. If cattle cannot urine, or the urine scald their genitals, put but a live Fly into them, and it will give them ease. Columella.  
Neither do they serve for the health of men and cattle; but withal do seem to be created for food and sustenance of sundry sorts of creatures. For there are some kinds of Spiders which hunt after Flies and prey upon them. Swallows feed on Flies, and almost on them alone, as if they were to be supposed to be made only for them, inasmuch as without them the Swallow could not live: and that the reason why in fair weather they hunt after them aloft in the air, in ●●iny below near to the earth. Pliny affirms that the Bird called Himantopus, makes them his chiefest food. There is a kind of Duck called of the Tigurini, Muggent (as if you would say, the Duck that catcheth Flies) like to the tame Duck in bigness, which greedily snatches up the Flies swimming on the water and eats them.  
The Chamaeleon which some have reported, but falsely, to feed only on the air, feeds on Flies, which with his tongu●●●ix inches long, putting it forth suddenly and waving it to and fro, he hits unawares, draws to him and devours them, as I have seen with mine own eyes in the year 1571. All those Birds called Wagtails (if I am not deceived) live upon Flies, but especially those that are whitish about the tails: in the Germane Tongue todten' vogel, but others call it more properly Muggen sticher; in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; in Latin, Muscivorum; in English, the Fly-eater, as being fed with nothing else, as Bellonius writeth. The bigger sort of Zigainae, so called, feed on Flies which they catch as they fly, as Swallows do, and never miss one, as I have taken a great deal of sport to behold. The worms of Flesh-flies, which we English call Maggots and Gentles, Fishes are very much taken with; Anglers use to fasten these to their hooks to catch Roch, Perche, Carp, and other fish withal, very good they are for that purpose especially if preserved in honey. Trout are taken with the ground or Gaipath Fly, but chiefly with the dung Fly; so that the Anglers use to fasten one or two of them to their hook, and with a sporting, or rather cunning snatching back of their Line, do invite the Trout more greedily to bite, and the bait being swallowed down to hang the surer. Others put as many of those flies upon their hooks as they will hold, and plunge them quite down to the bottom, especially where they know the greater Trout use to haunt, who are very desirous of the bait so laid before them, and by the their greediness become a prey, and lose their lives; as William Bruer informs me. The Fly called Phryganium (in English, the Cados Fly) serves for the like use, as also the Fly which usually sits upon man's ordure. But every month must have his several fly, for that which is for one month is not for another; the which the Fishers very well know, who in defect of the natural Fly do substitute artificial Flies made of wool, feathers, or divers kind of silken colours, with which they cousin and deceive the Fish. Only you must take heed that assoon as ever they by't, you pull your line to you, lest the Fish refusing the unsavoury bait get away. In the River Astraeum there swim fish of divers colours feeding upon the native Fly that flies on the top of the water, which when the fishermen perceived, they began to catch of those kind of Flies, and fasten them on their hooks. Now these Flies it seemeth as soon as ever they are touched lose their native colour, and so become altogether unuseful to fish withal. Wherefore they are fain to use aritificial ones made according to their shape and colour (as Aelian reports). They add also to the purple wool, and divers coloured, made into the shape of that Fly, two cocks feathers of wax colour, and so exactly resemble the natural Fly. From whence we conclude this art of making Flies to be very ancient, and derived to us by long tract of time; however we have some bold bragging hookmen at this day that ascribe it to their own invention. Nor may we wonder that fishes and fishermen do so lie in wait to catch Flies; when as Domitian the Emperor thought it a work not unbeseeming Caesar himself; who as Suetonius saith of him, with an iron pointed instrument stabbed all the Flies in his Chamber to the walls, as they stuck upon them, and would not leave so much as one; insomuch that when it was asked by any who was within with Caesar, the servants answered, Ne musca quidem, no not so much as a Fly.  
But how strongly do those infirm creatures demonstrate the great power of God? For consider but the least Fly that is, and observe how in so little a body the most high God hath cuririously fitted feet, wings, eyes, snout, and other parts, which yet are less than the least thread. How doth he outfly a Fly of his own name ten times bigger than himself? doth he not excel all other Flies in running? doth he not pierce deeper with his snout, and draws out whole vessels of wine? The Elephant, that great monster of creatures, is often vexed and molested with Flies; and that they are able to tame the Lions, Aesop shows in his elegant Fable. The Horse, and Bear are not able to endure their biting, much less than can the Sheep, and Asses, unless humane prudence came in for their aid, and did prevail against them. Hence came the invention of that which some make of Leather, rushes, or bristles which we call a Fly-flap: and that orbicular fan fastened to a Longstick made of the most choice Peacock's feathers, of which Propertius of old, makes mention in this Distich:  
Lambere quae turpes prohibet tua prandia Muscas,  
Alitis eximiae cauda superba fuit.  
That is to say,  
That which forbids the nasty Fly thy dish to lick,  
Is Peacock's feathers fastened to a stick.  
The Indians and Germans make these, the one of Ox's, the other of Fox's tails. Some make them of small willow twigs, others after another manner: the fashion whereof, Aelian, Vegetius, Ovid, Grapaldus do exactly describe. Moreover, whereas the rugged skin of the Elephant is in stead of tail, mane, hair, (to speak in Pliny's language) neither hath he any bristles to cover him, or tail to guard him, therefore men cover him all over with linen or silk, the better to free him from the irksomeness of the Flies, and to keep him safe that they may not come at his skin.  
That Oxen and cattle be not annoyed with Flies, anoint them with oil fried in a frying-pan, or with Lion's grease, and Flies will not settle on them. The same will Origanum or wild Marjoram effect, if rubbed till it be limber and spread upon them. If you anoint the hairs with the juice of the leaves of a gourd, you would not a little wonder how it will free them from Flies; this I have oftentimes made use of with profit. Selardanus. Bay-berries being made into a very small powder and boiled with oil, have the same virtue, if they be anointed with them; as also the drivel or foam of Oxen and Horses. Affricanus.  
Oftentimes Flies get into the wounds and ulcers of cattle, so that by reason of the worms which they breed, there is added much malignity. First of all therefore, those ulcers being made clean, Columella applies an ointment made of Pitch, old Oil, and Bacon grease, both within and without; afterwards he applies Whey wingled with Ashes. Almost all the Summer long the ears of dogs are so exulcerated with Flies, that they often lose them quite. The which that it might be helped, they should be anointed with oil.  
The Fly Ophioborus (from eating or devouring of Serpents) gets close, saith Aetius, between the scales of the Serpent Dryinam especially, insomuch that at length it kills him outright; this Fly from the colour of its wings is called of Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Brazen fly, because it resembles the colour of brass, it feeds on black Beetles; and by biting begets in the Serpent extremity of heat, after that unquenchable thirst, and death follows: having fed upon the carcases of these Serpents, if afterwards they happen to bite a man, the wound is incurable and deadly.  
The Flies called M●rdivora or Dung-flies are of divers sorts: one is like the Flesh-fly but bigger, his eyes of a darkish red, shoulders black, in which there is a circle somewhat long and whitish; the back black drawn over with cross lines or streaks. The wings silver colour, longer than the body; most commonly they are seen about men's excrements, seldom otherwhere. There is also a Fly green all over, so resplendent and glittering as if it were transparent, the head dunnish, silver wings, frequently in the woods, and most commonly about dung; in bigness equal to the common or ordinary sort of Flies. Whether it be that which Silvaticus calls Giacucul, I know not. I have light upon another Fly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dung-eater, less than the green Fly, the body dun, the head of a full red, with a line along the middle of it. I have another the body rough, yellowish, the eyes black standing out; the shoulders and back black, curiously spotted, the tail ash-colour. Another fly there is whose shoulders are of a pale red, somewhat towards a Saffron colour; it hath two horns longer than the rest, silver wings covering all the body; the head black, foursquare, and small, very frequently seen about horse-dung. To conclude about dunghills (from whence also it is probable they are generated) there are certain yellowish Flies, the body somewhat longer than the rest, and bunching up; of whose generation we have before made mention. Also I saw another rare Fly, not every where to be met withal, that feeds on a mudwall made with mud and putrefied materials, it was black all over, only it had silver wings, and in the shoulders it hath four white spots, in the rest of the body eight, i e. on each side four; the eyes white, the frontlet marked as it were with a white asterisk or little star; out of which shoot out two black horns and long, it hath also upon the top of the thigh or shank a little white spot sprinkled up and down. This Fly I keep, though dead, in a box for the rarity of it. Bombilophagus, is a Fly, montanous, big, very black, the body rough, the eyes somewhat long, great, the head of a bright red; for his prey he falls fiercely on the Humblebee, and getting the better of him by flight, nimbly gets upon his back, and sticking close to him, doth so extremely bite, that he throws him headlong to the ground, sucks out what honey he finds, and goeth away conqueror. In the top of Cartmel hills Pennius affirms in his papers, that he saw it as long as the fight lasted; but the fortune of the battle falling to the Flies, the Humble-bees were put to the worst and slain. And thus much of the Zoophagis or the Flies that live upon living Creatures.  
The Azoophagis so called, are those that make their living out of creatures without life, and those are either on the land, or in the water: of the land Flies, some feed only on the earth and the dew of it; others of plants, herbs, and flowers growing thereon. The one I call (in a term of my own) Ground-sucker●, Humisugae; the other, Hearb-eaters, Herbivorae. The Humisuga, or Ground-sucker, hath a dun coloured body, in the head toward the mouth, a whitish shining spot, the belly and feet black, at the coming forth of the wings on both sides a white spot, the back grey, in the shoulders according to the length of them four sullied white lines, the wings silver, and (if they be put into the water) shining like the glow-worm: it is found in foot-paths, and Mole-heaps newly turned up; for it loves the ground that is made plain and smooth with treading on, and therefore called in English the Graypath Fly: it seldom comes upon flowers, especially at what time the Mole casts up fresh earth, of the juice whereof it is sustained.  
Of the Herbivora or those that feed on herbs or flowers there are divers sorts or species; whereof three are like the Bee termed of Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, military or war flies. In regard they are bigger, lustier, and stronger, very specious to look on, very gallantly set out with two silver wings. The first and chief of these hath a blackish head, the middle of the back being cut crosswise with two overthwart lines, the end of the tail black: the body otherwise mud colour. The second not much unlike, the head blackish, the shoulders according to the length of them drawn with three yellow and black lines, the rest of the body marked alike and with the same colours. The third and least of these, the shoulders are rough and yellow, the head red, the▪ rest of the body is divided with four yellow and four black lines going across it. The bodies of all of them do glitter, and as if they had nothing in them are transparent. They are conversant in gardens, sucking the juice of the flowers. Lucian describes these military flies thus: There are a kind of Fly which some call Military, others Dog-flies, that make a very harsh and shrill noise, and fly exceeding swiftly. These are very long lived, and continue all the winter without meat, especially when drawn together, and fastened to ridges and tops of houses.  
In whom this is most worthy of admiration, that both of them do the natural office both of male and female, like the Son of Mercury and Venus, who was of a mixed nature or Hermaphrodite.  
Much like to these is there another Fly called Apiaria, of a shining black, having two wings, gathering wax, and fastening the juice that he hath gathered from the flowers to his hinder legs, as the Bee doth: He comes abroad in Autumn, and is seldom seen at any other time. Whether this be that which Arist. calls Sirenis; it differs certainly in the number of wings only, for that he makes to have four wings, whereas Nature hath afforded this but two.  
There are other sorts of Flies, that devour herbs and flowers, that are not like Bees, to wit, the Struthiopteri, Eninopteri, and Chelidonii, because it is like to the Swallow. Of the Struthiopteri, I have seen three sorts. The first whereof is tender and sort, six footed, with two wings, the belly longer than ordinary, sending forth from the head a little above the eyes two feathers like Ostriches feathers, as it were horns of a downy softness, as soft as any feathers whatsoever; crump shouldered, all the rest of the body white, longer than the wings which are black. The second is of the same colour, whitish, the head of a dusky colour; otherwise it differeth little or nothing at all from the former. The third is all alike, only the horns are not so soft and downy; the tail is white, the body long, with five white lines going athwart it, the feet long, marked with black and white colours: as it goeth it lifteth up the tail a little, and softly claps his two transparent wings together. These three species do appear in the Spring time with the first, in gardens, hedges and shady places very frequently before and after rain.  
The Erinopteros is a fly all over white or rather silver colour, small and every where downy; inasmuch as when it sits upon a flower, if you look not hard upon it, you would think it were a feather; the wings of it are divided, the feathers being severed one from the other almost like Birds wings. Pennius received one of these painted, from Edmund Knivet: afterwards he often saw them in hedges, and places set with privet.  
The Fly called Chelidonius, is swifter of wing then all the rest, sides, tail, head, brown and hairy, the eyes black and hanging out, the bill or rather the nose picked, out of the top of which start out two horns; the top of the shoulders as also the back black, two silver wings, the forepart whereof do answer to the blackness of the feet: sometimes it sits in one place for a great while together, as if it were unmovable, but as soon as you come near it, it's out of your sight before you can say, What's this? and will not yield a jot to the Swallow (from whom it hath its name) for swiftness of ●light. Pennius received another flower-Fly of the learned Carolus Clusius, black, having two silver wings, two dainty white eyes in the back, having seven yellow spots, in the midst whereof is to be discerned a speck of black. There are Flies that are found in beans, of sundry colours, but especially of a pale purple, which I conceive do come of the small worms called Midae. For when they are gone (which is in the midst of Summer) suddenly there comes forth a great number of those Flies swarming amongst the Beans. The Fly of Napellus I have not seen, but those that come out of those black grains that stick to the stalk of the wormwood, much less than Millet seed, more black than any Moor, only famous for their wonderful smallness.  
There is a certain Fly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, very rare and wonderful, whether you respect the form or the shortness of its life. It hath many names: Aelian calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; of others it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; in Latin, Diaria: it moves with four wings and as many feet; for that it hath not peculiar to it in regard of the shortness of its life only (saith the Philosopher) but also as it is a four footed creature, and a flying creature. It comes forth with the Sun, groweth, flourisheth, languisheth, and dieth the same day with the Sun setting. In the time of the Summer Solstice, these diary creatures break forth out of certain husks of putrefied grapes, which husks (or such as seem to be so) whether they are a kind of Aurelia proceeding from some kind of canker-worms living in the water, it is not easy to show; for in that particular the Philosopher is silent, from whom most of this story is gathered. Pliny calls them thin membranes; Aristot. small bottles, and saith they are common to be seen in the River Hippane, by the Cimmerian Bosphorus of Pontus. They live a life both short and sweet, for they live not beyond the space of a natural day, and in the evening they put an end as to their lives, so to their miseries. In the mean while they are sustained and kept alive with their own radical moisture, neither are beholding either to air or earth, hence we may gather the length of their life, yea rather admire and wish for it. These Infects Cicero speaks of in the first of his Tuscul. Questions: these also Mathias Michoides in his 2. Book de Sarmatia Europaea describes in these words, You may take notice (saith he) that in the Rivers of Russia and Lituania, especially in Boristhenes and Botus, in the Summer there are a great company of the Flies called Ephemers, or Day Flies: they are Worms and Flies both, some have four, others six wings; in the morning they run upon their feet over the water, about noon they fly about the banks, the sun setting, as many as were bred that day die in the selfsame day. Which description doth much differ from Aristotle's History of them, first because in the morning it is a creeping worm, then about noon a fly altogether, besides that he giveth to some six wings contrary to the mind of Arist. Jul. Scaliger in his learned Exoterick Exercitations against Cardanus, describes this Fly after this manner: I have observed a kind of Fly frequenting Sarca, and the Lake of Bennacum, called Ephemerus, in the evening, but never any in the morning; being taken it lived only a night: it hath four very long wings, how many feet I know not; but if it have six (for I do not remember how many it hath) it sufficeth: it hath a head like a Fly, great eyes, the snout or beak rolled up together, the belly large, the tail exceeding long, and full of joints, in the end forked, in some three forked, of colour a darkish yellow in the bigger sort, in the lesser of a brown or dunnish, very specious. The Taurini call this insect Monietta, as they would say Monachella. The Adriatic about Meranum and Tergeste, call it Cuzotulum; of my Countrymen it is called Sitivola, i. e. Sagitella. Aelian lib. 2. de Animal. c. 4. sets forth another kind of these Infects, such as are bred of sour wine Lees, which when the vessel is opened come forth, and the same day, for nature hath given them a beginning of life, but in regard of the many miseries to which it is incident, quickly freeth them of it, before they can be sensible of their own, or any others unhappiness. But yet what these Flies of which Aelian speaketh be, unless they be those that we call Bibiones, I know not: for that our Vintners know of no other bred in their cask.  
But Scaligers Ephemerus, I should rather have reckoned amongst the Flies called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, had not he himself referred it to this Classis. I shall not think it much also to speak of Pennius his Triemerus, or a Fly living three days, for the likeness of the one with the other, that so the minds of the studious may be filled with variety and rarity. It is of body very long, and somewhat like a Butterfly, the head little and yellowish, the eyes great, black, standing out of the head, the promuscis or beak winding in; of the colour of yellow mulleins, with which it sucketh dew from the flowers; two black cornicles fastened a little above the eyes, the back and belly bluish, the end of the tail dunnish; it hath only four legs, the hindermost whereof are yellowish, the edges of the foremost black, it hath as many wings as feet, the outermost whereof are pale, wan, the utmost borders of them being of a dark yellow, the innermost of a brightish yellow. The outer wings when they are closed together for to cover the body, they are so contiguous, that you can hardly, yea very hardly perceive where they touch; it flies heavily, and continues but a while in flight, within three days it expires, it lives amongst Mallows and Nettles, this was found at Peterborough in England in the year 82. witnessed by very honest men and without exception. Thus Pennius.  
In flowers, or rather the buds of the flower called white Bets, there is a kind of Fly that eats the flowers, very small, I know not whether bred there, or coming thither from some other place. It seems they abide there for warmth sake and feeding. Pennius saith he was informed of this by his most learned friend Dr. Brown. I thought good to place the Fly Bibio in this number, because it is nourished by Wine, i. e. the clear juice of the grape (of which also it is bred). In the Illyrian Tongue called Vinis robale; by the Germans, Wein Worm; in the English, Wine Fly. Cardanus calls it Muscilio; Scaliger not amiss, Volucessam, and Vinulam; for it flies into cellars often, cares for nothing but wine. If you take it and look upon it, you would think it had no snout or beak at all, and yet it is reported that they will strike through a Cask made of inch board, insomuch that the wine sometime runneth all out. It may be Grapaldus meaneth these, when he writeth thus: The Muscillae, Musculae, Musciones, Flies bred in Autumn in the mother of Wine, and soiling the Wine-cups, do not live so long (and that deservedly) as to come upon the table in the winter. In the West Country in a Town called Tanton, in the fruit of an Apple tree called Velin, in the Summer being rotten to the Core, there is found a glistering fly of a green colour; which when the Apple is cut in twain, flies out, and seemeth to be bred there of some kind of worm that is in it.  
The wounds made by any of these Flies, must be anointed with bitter Almonds bruised, or 
Remedies against Fly-bitings.  Walnuts; when ulcers are made, it is fit to pour on liquid Pitch boiled with Hogs-grease. Those things that kill and drive away the Tyke-flies called Ricini, for the most part kill and drive away the Dog-flies. Columella.  
The Fly also by his boldness and sauciness, hath taught men how to provide remedies against them; for whereas both at home and abroad, every where they were so troublesome, that nothing could be so safely kept by the Cook, but presently they would be at it and spoil it, yea all kind of meats whatsoever, they now use to strew or stick up in their houses, or boil and mingle with such kind of things as Flies love, Nigella seed, Elder, Laurel, Coriander, Hellebore, bugloss, Borage, Sage, Beets, Loose-strife, Origanum, Basil royal, Henbane, Licebane, Balm, a shrub having a flower like a Rose, Pepper, Ferula, Cockle, Libbardsbane; some give them Orpiment powdered with Milk or sweet Wine, and sprinkle it about. Rhasis writeth that Crocodile Broth chaseth away Flies; who also commends the perfume of yellow Arsenic, with Olibanum, perfume of Vitriol▪ writing Ink tempered with water wherein Wormwood hath been washed keeps the flies from the letters. Plin. The seed of Henbane, black Ellebore, and the Froth 〈◊〉 Quicksilver with Barley flower beaten and kneaded, and made into little morsels with Butter 〈◊〉▪ Grease, and smeared with a little honey, and so cast to the flies kills them. Aetius. The gall of a 〈…〉 are mingled with milk, or boiled in water, and sprinkled about the house will chase away all the flies. Anonymus. Flies are destroyed with the smell of Wine distilled with the herb Balm. 〈◊〉. If you would gather flies together into one place, cast Rhododaphne well bruised into a ditch; the juice of the herb Ferula sprinkled worketh the same effect. Aetius. Bury the tail of a Wolf in the house, and the flies will not come into it. Rhasis, Avicen, Albertus. Boor's grease and Rosin melted, entangles them, Oil chokes them, Verdigrease kills them outright. If you anoint any thing with Casia beaten in oil, it will be safe from flies. There is found in my Country (saith Petrus Cressentius) a kind of Toadstool or Mushroom, broad and thick, reddish about the top, which sendeth forth certain knobs or little bunches, some broken, some whole; it is called the Fly's Mushroom, because when it is made into a pultess with milk, it destroyeth the flies. If a man hold in his ●and the stone Heraclites, or the touchstone, although he were daubed all over with honey, yet will not the flies come at him, & by this means you may know whether the touchstone he true or no. Aetius. They write that the K. of Cambayes son was brought up by poison, who when he came to years, was all over so venomous, that flies at once sucking were swollen to death. Scaliger. If the fly get into one eye you may shut the other hard and it helpeth. Aphrodisaeus in Problem. If Camels chance to be stung by the Tabanus or Asilus (a kind of Fly so called) as it often cometh to pass in Arabia, anoint them with Whale's grease and all sorts of fish, and they will presently be gone. Plia. Solion in Geoponicis, biddeth to sprinkle cattle with the decoction of Bay-berries; and both these flies through a kind of natural antipathy depart forthwith. If cattle be already stung with the Asilus Fly, anoint them with Ceruse and water. The Tabani will die (saith Ponzettus) when you set before them Oil of the decoction of land Crocodiles called Scinci, bruised, with Hog's seam & the flour of soot. Moreover let cattle be led to pasture in the evening, the stars guiding them, in the day time let them be kept in folds with boughs laid under them, that they may lie the more easily and quietly. Virgil. Or else let them be brought to the sides of thick woods where these slies by reason of the dulness of their sight cannot fly so freely. Sundry kinds of remedies against slies Ruellius upon Hypocrates, as also Apollonius and Brixtus have prescribed more remedies against slies▪  
Now after what manner Flies do execute the Justice of God, let us briefly set down. No Age but will speak of that famous Army of Flies, with which that great Lord of Hosts of heaven and earth did of old correct the fury of Pharaoh, and of the Egyptians, being joined with hardness of hart; and yet the wicked Hypocrite did not come to himself, but wallowing still in the mi●e of s●n without any sense, did afterwards invite greater and more grievous judgements to fall upon him. And that proud young gallant, who would needs ride to heaven upon his winged stead, was dismounted and cast down by the Fly called Oestrum. Hercules also, although exceeding in strength, the Poets inform, that he was almost vanquished by slies. In the time of K. Rivallus, when as corruption of manners, and guilt had infected Brittany, there came down from heaven showers of blood, and those being dried away, did produce swarms of poisoned Flies, who if they did but once bire any man he presently died, as our Annals report. Nicolaus Albanepolitanus an English man, being elected Pope in the year 1154. called by the name of Hadrian the fourth, was choked with a Fly flying into his mouth. Vrspergensis. Others say that he was killed with drinking a draught of water in which a fly was drowned: and that by the just judgement of God▪ who excommunicated Frederick Cesar, (whose surname was Barbarossa, or A 〈…〉 barba) and did incense all the Princes of Italy against him. Nauclerus out of Johannes Cremonensis. An ancient writer reports also, that the Army of Julian the Apostate was grievously infested with mighty swarms of flies; and Grillus saith that the Megarenses were by them driven from their habitation. In the year 1348. great numbers of flies dropping out of the air, did cause in the Eastern Country's incredible noisomeness and putrefaction; upon which followed such a Plague among the people, that scarce the tenth man among them was left alive. In the year 1091. wonderful store of strange flies did fly up and down many Countries, who did sundry ways hurt the grass, trees, cattle, and men also. Cranzius. In the year 1143. a sort of fly about the bigness of the common sort of flies, only of somewhat a longer body, did so fill the air, that for many miles together the Sun could not be seen, which were also very troublesome. Vrspergensis. In the year 1285. Charles King of France leading an Army into Spain, and making war with Peter King of Arragon, an Army of huge flies of divers colours set upon the French, and slew them with their beaks, as it had been with swords. Marineus Siculus l. 11. de Hisp. Reg. In the year 1578. about the middle of August, upon the top of the Temple of Brumbium, there sare every year a swarm of flies which made such a noise with their wings as if they would throw down the ●oof; Timethy Bright told this to Pennius, a Physician, a man both learned and virtuous, and of no small note with us. Hither may be referred that which Strabo reports, lib. Georg. 3. That amongst the Romans a Plague did often happen by reason of them, insomuch that they were fain to hire men of purpose to catch them, who were paid according to the quantity more or les●e that they caught. But how greatly they annoy the inhabitants of afric, Apulia, Spain, Italy, and the West-Indies, how grievously they sting and wound the Carthaginians, and the inhabitants of Hispaniola, besides Oviedus, let those Englishmen speak who accompanied that flower of Knighthood, and Maul of the Spanish pride, Francis Drake. As for those things which Apollonius, Fulgesus and Pliny, fabulously and superstitiously relate concerning Flies, I thought them unworthy of this place; and therefore those flies called Pisatides, Cypriae, Eliades, Acteae, and the rest of mere invention I pass by. It shall not be from the matter to tax in brief the madness of the ancient Gentiles, that we may thereby be taught to lift up our eyes to the true▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the God that doth indeed keep flies away from us. It is said of Hercules in performing divine Worship, whereas he was almost killed by the Flies, that he offered sacrifice to Jupiter, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Flyway-driver, by which means they were presently dispatched into the River Alphaeus, from whence he was afterwards called by the name of Muscarius or Fly-killer.  
The El●ans did invocate Myagrus and Myades, that multitude of Flies might not cause a plague amongst them. Pliny. He relates also how the Cyrenaicks were wont to worship Anchor the god of Flies, that by his means they might be secured from being troubled with them. Pliny more truly might have read this name Acaron, or Ithekron, in stead of Anchor, if he had heard of the Town Acaron where Bahalzebub, i. e. the god of Flies, that famous Idol used to be worshipped. Vrspergeusis saith that the Devil did very frequently appear in form of a Fly; whence it was that some of the Heathens called their familiar spirit Musca or Fly: perchance alluding to that of Plautas:  
Hic pol musca est, mi pater,  
Sive profanum, sive publicum, nil clam illum haberi potest:  
Quin adsit ibi illico & rem omnem tenet.  
This man O my Father is a Fly, nothing can be concealed from him, be it secret or public, he is presently there, and knows all the matter.  
But away with those false and filthy gods which▪ the Greeks therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they did serve for bugbears perhaps for children, and ignorant and heathenish people, which we that are Christians, and profess the true Creator of all things, ought not at all to regard.  
There is also said to be another use of flies. For Plutarch in his Artaxerxes relates that it was a law amongst a certain people, that whosoever should be so bold as to laugh at and deride their Laws and constitutions of state, was bound for twenty days together in an open chest naked, all besmeered with honey and milk, and so became a prey to the Flies and Bees, afterward when the days were expired he was put into a woman's habit, and thrown headlong down a mountain: which place of Plutarch (by the Translators leave) I think should be interpreted not Ciphone vinctus, but unctus Ciphi, anointed with sweet smelling ointment. Of which kind of punishment also Suidas makes mention in his Epicurus. There was likewise for greater offenders, a punishment of Boats, so called. For that he that was convict of high Treason, was clapped between two Boats with his head, hands and feet hanging out: for his drink he had milk and honey poured down his throat, with which also his head and hands were sprinkled, then being set against the Sun, he drew to him abundance of stinging flies, and within being full of their worms, he putrefied by little and little, and so died. Which kind of examples of severity as the Ancients showed to the guilty and criminous offenders; so on the other side the Spaniards in the Indies, use to drive numbers of the Innocents' out of their houses, as the custom is among them, naked, all bed●wbed with honey, and expose them in open air to the biting of most cruel flies. But for these things let Nemesis answer, who is at the back of cruel miscreants, yea may be said every moment to be present with them.  
To conclude; the last use of Flies (and thatnot to be contemned neither) appears to be this, that where is none of them pass a Summer, yet some of them do not live out a short day, we should by them be put in mind of our own frailty, and of the uncertainty of this vanishing life; the which although preserved with all the dainty food that can be got, with the softest raiment, and all the best ways and means that may be for a short space, yet when it seems most to flourish, it on a sudden declines and scarce with the fly holds out an Autumn, much less a Winter; we are in Pindars account but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Daiesmen, i. e. of a day's continuance, and as the dream of a shadow. And with the flies, short lived, yea shorter lived than they, for the most short lived of them liveth a day, whereas we have young children that survive not sometimes the fourth part of an hour. Away than thou Tyrant whoever thou art, make laws as thou pleasest, persecute the godly, add impudence to thy strength, trouble and confound all things, give thyself up to all abominable and filthy lusts; yet at length Jupiter shall scare away these fl 〈…〉 s, and after thou art dead exercise thee with variety of torments.   

CHAP. XIII.  
Of Gnats.  
THE Gnat is called in Hebrew Arabic, Heagi; in Italian, Zenzala, zinzala, sanzara, sanzala; in German, mock, m' n' ucke schnack, flinger, braem; in Flanders, Mesien; in Polony, Komer, Welchicomor; in Muscovy, Coomor; in Spanish, Moxquite & mosquito, whence our se 〈…〉 en call it a Muschite; in French, if it be lesser, Moucheron, if greater, Bordella; in English, if bigger, a Gnat, if lesser, Midges; in Latin, Culex, perchance from its sting as Isidor saith, or from the word culeum, which signifies the same with cortum a skin. But if I might be bold to give the Etymology, I should rather read the word cuticem, not calicem, a skin fly, because it most affects that: whence by way of Hieroglyphic it signifies a Lecher; because as the Gnat covets the fairest skin, and strikes till blood come forth, so doth the Lecher: which Plautus seems to intimate, when as the Parasite, if I am not deceived, takes up an old fornicator for kissing his mistress too hard after this manner: Eho tunihili, cane culex, etc. What, art thou not ashamed thou gray-headed Gnat? I can scarce forbear to tell thee thine own.  
The Greeks have no general word that comprehends all kinds of Gnats; as on the other side the Latins want words for particular Gnats, with which the Greeks abound. Of the Greek words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be most comprehensive, whence the Oeteans worshipped Hercules by the name of Conopius, because he was thought to have driven all the Gnats out of their Country. The same Alexandrinus witnesseth that Apollo was called in Attica Culicaris. The Boeotians worshipped their god by the name of Apollo Parnopius, because he drove away their Gnats called in their language, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so Pausanias. But since the Greeks have one herb they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Culicularia or Gnatbane, a remedy against all sorts of gnats, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth indeed seem to be the most general word. That is evident by the network coverlid spread on beds, taken from the Greeks which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and we also at this day name not much unlike, a canopy, a thing to catch all manner of Gnats.  
The Gnat seems to be a kind of Fly, yet as flies love sweet things, Gnats love things sour and tart. The Flies do couple, the Gnats do not. They are most troublesome in the day time, these in the night, they make a kind of a dull humming noise, these sing shrill, loud and pleasantly.  
The Gnat hath two wings, for the bigness of his body great, coming forth of his cromp shoulders, he hath six long crooked scambling legs going in and out, growing from his prominent square breast, with which as Arist. saith, they with the more ease lift up their bodies and go the better; he hath a very long body, as also a snout or proboseiss three times as long as the Flies have, with the sharp point whereof he breaks through the skin, and with the hollowness of his trunk he sucks blood, which he makes use of in stead of a mouth and a tongue. Pliny. He makes a terrible sound and great, for the bulk of his body, so that Homer in his Batrochomyomachia, makes them to 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And then the Gnats with their great Trumpets sound alarm to the battle.  give the signal for the fight. Aristophanes in his Nubibus, in derision of Socrates, brings in Chaerepho, demanding whether the Gnats make that sound with their mouth or with their tail. Yet in his Avibus he terms them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Scholiast expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shrill singing. Their Proboscis (saith Pennius) seems to be given them by nature to suck blood and to feed themselves withal; but we may not assent to him in this particular, even reason is against it, for that the Gnat when he turns towards one sings more shrill, but in turning away more flat; which could not possibly be, if they made their sound with their tail.  
The structure or make of the Gnat there is no man but with Pliny may justly admire. For in these so small Infects and as good as none almost, what reason is there? what force? what inextrieable perfection? where hath nature placed so many senses in the Gnat? where his sight, where his tâste, where his smelling? where is begotten that terrible and great sound which that little body makes? with what curiosity are the wings fastened, and the shanks and legs to the body? an empty hollow place for a belly which causeth such a thirst after blood, of men's especially? but their dart wherewith they pierce the skin, how sharp is it? as in the biggest it cannot be perceived, so it is doubled with reciprocal art, that it might be sharp to break through the skin, and fistulous to suck the blood.  
Their manners and conditions are very ill disposed, both in regard that by their good will they will wound none but the fairest; and also those that are asleep, harmless and thinking no hurt. Whence groweth the proverb of a very ill conditioned man, that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mort mischievous than the Gnat. The Gnat certainly is a very mischievous little creature (to use Aelians language) annoying men both day and night, both with his noise and his sting; especially those that live near the fens or rivers. Of whom Tertullian against Martion, and his fifth book speaketh thus: Endure, if thou be able, the trunk and lance of the Gnat; who doth not only offend the ear with the shrillness of his sound, but with his lance strikes through the skin, yea and veins also.  
The distinction of Gnats is very perplex and obscure, it hath puzzled all the Philosophers; which with the doubtful sense of words in Authors have almost confounded the things themselves. But to me they seem to differ especially in magnitude and malignity. For there are these several sorts of them, the bigger, lesser, middlemost and least.  
The bigger may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they have their abode in fenny and marish places, there they are begotten, and there nourished, they have a very long slender body with two wings, which they never lift up above their body as the fly doth, but strait up from their shoulders, and those are very neat, polite and complete as may be.  
They abound in woods that grow near the sea and the fens, not only in Norway, Russia, and other extreme cold regions (as Olaus Magnus hath observed) but in the West-Indies, in Hispaniola, Peru; and in Italy, near Eridanus, Padus, Adria, Argenta, where great s●o●e and very great ones are to be seen, terrible for biting, and venomous, piercing through a three double stocking and boots likewise, sometimes leaving behind them empoisoned, hard blue tumours, sometimes painful bladders, sometime itching pimples, such as Hypocrates hath observed in his epidemics in the body of one Cyrus a Fuller being frantic. Nay sometimes the vein being struck, they do so suck the blood, that when they are gone with their bellies full, it would flow out in drops of its own accord, even as we see in horses when they are bitten of the fly called Tabanus. The Italians use to cloth themselves with leather for that purpose, but yet scarcely and not altogether by any means they can use, can they escape their 〈…〉ings. Whether or no these are the Styges' inevitable of which Theophrastus speaks of in his Book de cause. pl. s. cap. 4. I have not to speak for the present (saith the learned Scaliger) and it appears that they are the same, for that they are not bred in a place of free, thin and open air, but are bred and fed about fens and standing waters, as about Argenta, and the mouth of Padus. But if the be Styges, they have found out a very fit name for them from their hatred and malice, which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth import. But those which are in the hotter Regions, and live by the sides of rivers and fens, are of a more fierce disposition, and sting more cruelly, as Massarus hath informed Gesner, and our countrymen the English under Captain Drake in their expedition into Hispaniola felt by experience. There are others somewhat less than these, nothing differing in colour, form, and frame of body, but yet in disposition more mild, and sting less. In the Summer time they are in the shady places, in the Winter in snowy places near hedges and bushes, sporting themselves in their swiftness of flight, and as it were trying the mastery in fleeing from this place to that. They seldom bite, and when they do bite they draw no blood, but only a little salt sweaty matter which they feed upon; which causeth only a little hard and itching pimple to arise. These two species are especially termed of the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, others there are notwithstanding which have other names.  
There are in England, especially in the north part thereof, two other sorts of them, of a third and fourth bigness, much less than the former, but amongst themselves not much differing in their dimensions. These like expert and well trained soldiers, always march in an exact pyramidal Figure, and although in themselves infinite, yet not any one of them breaks his rank. Thus they move upwards and downwards, when as in the twinkling of an eye, and while you can say, what's this? they bring their Army into a square body, and presently again into wings; the which if you rout with a fly-flap, or with water sprinkled amongst them, or with a strong blast of breath, they will instantly rally again, and before you can give a fillip bring their whole body into a pyramidal figure. They being in great numbers, do much infest the faces and eyes of travellers, and bite them: so many and so frequent are they, that out of what kind of wo●m they should have their original it cannot be imagined. Country people suppose them, and that not improbably, to be procreated of some corrupt moisture of the earth. These small Summer Gnats are most frequent in the month of May, and seem to be nourished with a watery vapour, for their intestine or ventricle is very small, white and well-nigh invisible, full of a white frothy thin moisture, and of little or no tenacity; sometimes they fly farther off from the water, and gather themselves in great companies about houses, as men pass over bridges they swarm about their heads, they love places that are without wind, they eat what they can a turbulent air, for by the troublesomeness of the air they are dispersed hither and thither. Those kind of Gnats are properly called in English Midges.  
Now we are to descend to other so●t of Gnats, according as their names are given them in the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek. The chief of these are these three, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: of which in order. Empis●is a kind of Gnat living about rivers, especially about rocks, girt about the middle with a streak of white. It maketh a shril-like noise as the other kinds of Gnats do, whence Chaerephon in Aristophanus his Nubibus demands of Socrates, whether he thought that the Empides did make that sound with their mouth or their tail? Hesichius also calleth this Empri, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Oxe-eater, because being deceived by the authority of Aristotle, he thought the Oestrus Fly came from them: the which we have declared before at large that they were procreated of Swallows. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Arist. Hist. 5. c. 19 Which Theodorus Latines thus: Culices Muliones ex Ascaridibus gignuntur, hoc est Tipulis. The Gnats called Muliones are begotten of the Asarides, i. e. the Tipulae. These Tipulae for the most part come out of wells or standing waters, the earthly matter settling to the bottom; for the mud first of all putrefying, becomes whitish, by and by after blackish, last of all blood-red, when it is such, presently there come forth certain little red creatures called Algulae, which remaining for a time, they move to their original, and afterwards come to perfection; so that the Tipulae so called, are carried by the water, than a few days after they heave themselves above the water, hard and without motion; not long after the shell being broken, cometh forth the Empis, and sits there, till either moved by the wind or the Sun he be able to fly. Thus far Gara. Nevertheless (not to wrong a famous man) I should think it a very eas●e matter to show where in many things he is out. Why doth he translate the Empides Muliones, who are said not to live above a day, and feed only upon honey? which must needs be hard for them to get so readily in Fens and Marshes. For I may well call (without wrong to the judgement either of Pliny or Penny) the Muliones as they call them, Melliones, for they neither care for Mules nor feed on them, but only upon Honey, the which they can smell at a great distance; they have a bill like a Wood-pecker, long and sharp, with which they devour in honey so greedily, that at length they burst their bellies, and so presently expire. In this also did Gaza trip, to say the least that may be, that he translates the word Ascarides by the word Tipulae. For the Ascarides (whether they come forth of the earth, or the water, or otherwise) every man knows do signify little worms. Besides, the Tipulae always keep the top of the water, seldom or never go down to the bottom. Last of all, when as the Tipulae themselves come of the Ascarides, who can rightly say that Ascarides are the Tipulae?  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is called Culex ficarius, i. e. Fig Gnat, not because it comes indeed from the figtree, but because it is fed and sustained by its fruit. For it is sprung of a certain worm that breeds in the Figs, which when nature cannot make her perfect work upon, nor bring to the sweetness and perfection of other Figs, lest she should make something in vain, by a certain quickening virtue, out of the grains of them being rotten and putrefied, she produceth these Gnats. Yet not so, as that the Gnat is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or besides the intention of Nature (as Scaliger hath learnedly observed) 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  or if it be, the truth is, the work by the buy is of more dignity than the main. Nature did propose to its self the perfection of a wild Fig, a thing not so much to be esteemed of: this she being not able to bring to pass, turns herself from so common a work, to an enterprise of greater weight, and produceth a Gnat which she effecteth. Concerning those Gnats Pliny hath these words: the wild Figtree brings forth Gnats, these being defrauded of the nourishment they should have received from their mother, being turned to rottenness, they go to the neighbouring Figtree, and with the often biting of the same figtree, and greedily feeding upon it, they let in the sun withal, and set open a door for plenty of air to enter in at. Anon after they destroy the milky moisture, and infancy of the fruit; which is done very easily and as it were of its own accord: and for that cause the wild figtree is always set before the figtrees, that the wind, when the Gnats fly out of them, may carry them amongst the figtrees, who asloon as they come into them, the figs swell and ripening of a sudden grow very big and full. Whence it is that the Greeks to express a woman great with child and near her time (yea or newly conceived with child) call her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gnat-bitten. Those combed and curl locked Pathics and prostitutes of unnatural lust, were called from hence Capifricati, as witnesseth the Greek jambick, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nemo comptus nisi Caprificatus. There is no man that curls and trims his locks that is not Caprificatus. To this Caprification Turnebus thinks that Adrian the Emperor did allude, when he upbraids that effeminate Poet Florus with his Pathic obscenity under the term of round Gnats in a most bitter Sarcasm:  
Florus had said,  
Ego nolo Caesar esse,  
Ambulare per Britannos,  
Scythicas pati pruinas.  
To whom Caesar answereth,  
Ego nolo Florus esse  
Ambulare per Tabernas;  
Latitare per popinas,  
Culices pati rotundos.  
In English thus:  
I would not Caesar be  
To travel Brittany,  
To suffer Scythian cold.  
I would not Florus be  
To walk the Taverns free  
In Skulking Brothels hide,  
Or the round Gnats abide.  
But what time these Gnats pass from the wild fig to the figtree, they do it in such haste, that many of them leave either a foot or a wing behind them. Now that they generated of the grains of the unripe fig, may be evident in that the wild fig is left void of grains.  
Cnips (some call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) so called of the Greeks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from biting or stinging, (for that the twinge the flesh, and with their biting cause an itching in the same) is a very small Gnat, not unlike the Conops, who although by his sitting upon the Fig it may seem the same Gnat spoken of before, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Theophrastus saith) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which place Pliny interprets thus: There is a kind of Gnat very offensive to certain trees, as to the Oak, of whose moisture that is under the bark they are thought to be bred. Theophrastus calls all those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what ever they be that are bred in the Elm, Naven, Rapes, Poley, the Mastic, Turpentine, and other trees, either with putrefaction or otherwise. These or the like, but a little bigger, Cursius in his 13. Book, saith are very hurtful to the orchard Wal-nuts, which are called of those of Lions, Bordella, Bordells. Galens opinion is, they are great devourers of Grapes. The moisture of the Elm included in its first growth in the leaves, or rather bladders, if it dry up, is changed into these Cnipae. In the Autumn it brings forth other kind of Gnats, many, small, and black, called Canchryes. Symphorianus. They do especially haunt and spoil watered gardens, the crop and scrape most kinds of herbs. Velarandus Insulanus, an Apothecary at Lions hath observed them very frequently to come forth of the middle or heart of the Oak Apple, having a hole made into it: as also out of divers other herbs, not so much by reason of putrefaction, but rather out of the alteration of certain principles being digested into a better nature by successive labour.  
Origen upon Exodus, saith that with these little creatures God did the third time take down the proud heart of Pharaoh: the which are hung in the air by the wings, but yet as it were invisible, and do so subtly and quickly pierce the skin, that the fly which you cannot perceive flying, you may feel stinging. So all the ancient interpreters following Origen, expound the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Only Tremelius (a very faithful interpreter of the Hebrew Text, and of sacred Writ) is of another mind, who thinks this plague to be a swarm of such kind of creatures, as if the Gnats and all other venomous and stinging flies joining all their forces and coming together in troops▪ and swarms, had agreed as being sent by God to break the pride of the Egyptians.  
They fly in the air aloft in manner of an Obelisk or Pyramid; especially in the evening, they play up and down by hedge sides, when it is hot and fair weather, they fly in the sunshine, against rain in the shade. It may be they are the same with those we call Midges, and doth not much differ from that which Albertus calls Schaggen; the Italians, Zenzalis; the Heathen, Cinives. There is a kind of Gnat which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the Latins, Herculei; in sloth and malice like to Drones, and never wound or hurt any but those of their own name and alliance; for as soon as they perceive other Gnats full of blood and moisture, after they have fought with them, they take them for their prey and eat them; whereas they live idly and do nothing else but seek for their food gotten by the labours of others. Our Ancestors have observed a kind of Gnat to be bred in the sour Lees of Wine. Which because they are not heard to sing or make any noise, I had rather think them to be those which Scaliger calls Vinulae Musciliones, Wine-flies. Nor do I pass for the opinion of Niphus, in regard they desire sour things, and refuse sweet: when as he himself saith elsewhere, that they are fed chiefly with the juice of Ox dung, than which nothing can be mo●e sweet.  
The English Gnats are not so stinging as others, nor do they raise so great pimples, but the lesser sort of them is the more cruel, and yet they leave nothing behind them but a little itching spot, like a flea-biting. The Gnats in America, especially those they call Yetin, do so slash and cut, that they will pierce through very thick clothing. So that it is excellent sport to behold how ridiculously the barbarous people when they are bitten will frig and frisk, and slap with their hands their thighs, buttocks, shoulders, arms, sides, even as a carter doth his horses. The Gnats about Terra incognita, or Newfoundland, and Port Nicholas, as also in divers other Northern parts, are to be seen in great numbers, and of an extraordinary bigness, as the Seamen and Olaus magnus affirm. The cause of their multitude Cardanus attributes to the unintermitted heat and the length of the day. The cause of their bigness to that watery and and unctuous moisture which was gotten together by reason of the long cold. But forasmuch as in the hotter parts of the Indies, as Oviedus (and experience) tellifieth there are altogether as great, and many more sorts greater and store, Cardanus may well satisfy himself, though he cannot do me.  
Of the Generation of Gnats Nature's secretaries do diversely dispute: Albertus saith their material 
The Generation of Gnats.  is watery vapours. Aristotle denies that Gnats should be generated of Gnats unless by means of a little worm as Flies are. But since that they do not use copulation, I do not perceive how that can be. Pierius was the first that taught how that Gnats do come of certain worms breeding in wood, when as yet every man knows that Gnats are produced of worms in the Navew, Privet, Mastic, Turpentine, wild Figtree, and other like Trees, as if seed were sown, and that not by way of putrefaction, but animation.  
〈◊〉 did chance to find (saith Bruerus) in a dirty filthy ditch an Insect with very long feet, which for the likeness of the form, you would say was one of the larger sort of Gnats coming forth of a soft leathern purse. I did imagine that it might be bred of some worm like unto the canker shut up therein; for the shell within was such as those the cankers transform themselves into; Whether it should be called Culex, a greater Gnat, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is doubted by the Author. To these (as to all other the like hurtful Infects) the merciful Creator hath granted but a very short life, insomuch that they which are bred in Summer never live till Winter, and they that are bred in Winter never see a Summer.  
Yet notwithstanding God hath created them for divers uses, whether we respect God himself, 
The Use.  or other creatures, or ourselves. For not only Mynutii, Mynsii, Astabarani, Arrhotenses, Guavicani, were by the just judgement of God, driven our of their cities into deserts and solitudes, as Pausanias, Leo Afer, Aelian, and the Indian Histories relate: but even the Egyptian Tyrant, of all that ever the earth bred, the most cruel, (as the sacred Scriptures that are more ancient than all the Heathenish Jupiter's or other gods, do testify) was vanquished with an Army of these. The least of those the Pope could not rid out of his throat, but was with one of them miserably choked. With what a fierceness did they charge the Army of Julian the Apostate? how did they make him turn his back, and fall down dead? Let Apostates from the faith consider, and weigh the matter well; let them think more seriously of the strength, power, and majesty of the Creator, when as they see such cruel stings and more sharp than any poniard whatsoever, to be in such an abject contemptible creature as this is. Neither doth God make use of them to punish wicked and ungodly men, but also for the preservation and safety of mankind. For about Meroe and Astaboras, as Strabo reports, so great is the plenty and fierceness of the Lions, that unless they were chased away by a great kind of Gnat (that troops up and down all that Region) they were not able to live in safety, not in the most fenced Cities from their invasion. The same is wont to happen in some parts of Mesopotamia, as Ammianus Marcellinus writeth, where the Lions being stung with the Gnats, and defrauded of any remedy against them throw themselves headlong into rivers, and are drowned in the deep. To the Egyptians also, although sometime they were deadly enemies, yet are they now auxiliary to them, as Herodotus writeth, in that they wound and sting to death the young Axillae, before they get feathers, being noxious to them. Moreover were it not for them, the whole species of Bats, water Frogs, and bank Swallows, which prey upon the Gnats and feed only upon them, would perish. But whereas Gaza saith that the Bird called Cnipologus (a kind of Wood-picker with an ash-coloured back) doth eat, Gnats doth not agree with their nature. For that kind of Bird feeds on a little worm that breedeth in the rotten wood, called Cossus, the which he picketh out with his bill: He was deceived, it seemeth, by the Amphibology of the word, which signifieth both those worms, and Gnats also, for so are they called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But if there were such a Bird, I should affirm without all doubt that it is the Nycter, which by Hesychius and Varinus is called Konopothera. The Gnats called Psenes do cause Figs to ripen, by taking away their milky moisture, and by bringing in the Sun beams with them: and for that reason in those places where Figs do grow, they are bred in the wild figtree, that from thence being blown with the wind, they may light amongst the figtrees. By which words of Pliny it is manifest that Caprification is nothing else but a certain skill how to cause the Gnats when bred in the green or raw wild Fig, to fly to the Figs, that they by the wasting of their milky juice and moisture may bring them the sooner to maturity: the which is brought to pass two manner of ways: for either the wild figtrees were so disposed round about the Figtrees, that wind might blow them thence unto them; or else wild figs being gathered elsewhere, and bound together in a bundle, were cast into the trees; and therefore the little beast like to a Beetle, called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with his noise scaring away the Gnats, and feeding on them if he catch them, the Fig-keepers are wont to chase away and destroy.  
The Gnats also seem to be more worthy esteem than the ordinary sort of Almanac-makers; for they will tell you the weather at all times for nothings and that more certainly and truly, than they which boast themselves born by the Tripos of Apollo, and a long while brought up at Cuma. For if the Gnats near Sunset do play up and down in open air, they presage heat; if in the shade, warm and mild showers; but if they altogether sting those that pass by them, then expect cold weather and very much rain. When a Gnat comes forth of the Oak-apple about Michaelmas, it foretells war and hostility; if a Spider, dearth; if a worm, fertility and fruitfulness. Mizald. If any one would find water either in a hill or valley, let him observe (saith Panano in Geopon.) the Sunrising, and where the Gnats whitle round in form of an Obelisk, underneath there is water to be found. Yea if Apomasaris deceive us not, dreams of Gnats do foretell news of war or a disease, and that so much the more dangerous as it shall be apprehendad to approach the more principal parts of the body.  
Upon a certain time there was seen in the air between the Monasteries of Zion and Shene in England, such a pitched battle of Gnats, that you could not see the Sun at midday. The fight was maintained for four hours, as long as the Armies could stand; at length a mighty slaughter being made on both sides, so many dead carcases of Gnats were found in the hedges and highways, that they were feign to sweep the corn fields and meadows with beesoms. There followed upon this the banishment of the Monks in both the Monasteries. Stow. Whether this be true or no, I leave to those that can resolve such truths; I proceed to that may be of more certainty to be taken notice of.  
Of great use are the Gnats unto us, when as the Fish called Thymallus (as Aeliun witnesseth) can be taken with no other bait then with Gnats. But as they are sometimes useful and profitable, so are they for the most part very irksome and troublesome, wherefore nature and experience have taught us remedies against them. To which end you may make a Fumigation or Perfume of Pomegranate Pills, Chamaeleon, Thistle, Lupins, Wormwood, Grist, Pine, Fleabane, Elecampane, Cedar, Radish, Cummin, Rue, Hemp, Dung, Galbanum, Castoreum, Feaver-stone, Hartshorn, Goats-hoofs, Elephants dung, Brimstone, Sulphur, and Vitriol, which will drive them away.  
There are prescribed also these compound receipts: take roots of Elecampane 1 dram, Ammoniacum, thymiama, storax, of each 2 drams; burnt shells 2 drams, put all these into the fire and perfume your clothes. Another; Make powder of Harts-tongue, and with Vitriol perfume them. Another; Take Wine-lees dried, and Ceruse, of each alike, with Copperas and Ox dung, perfume them. Aetius. Another; Take Vitriol, wild Gith seed, Cummin seed, of each alike, with Ox dung, smoke them. Also the vapour of very strong Vinegar, and of Origanum, doth chase them away. Another; a Sponge dipped in Vinegar and burnt in the house drives them away. So Wormwood, with Radish Oil, by anointing preserveth from Gnats. Novus. Palladius adviseth to sprinkle new Brine and Soot in the chambers of the house. Rue dipped in a decoction of Flea-bane, and laid in the several corners of the house, kills the Gnats. Ruellius. If you make a circle of green wet Hemp about the bed, Gnats will not trouble you. Geopon. If you anoint yourself with Oil, or the Manna of Frankincense, they will presently be gone. The trees that grow in watery gardens, and plants infested with Gnats, are freed from them by burning of Galbanum as Pliny saith. But a prodigious, that I say not superstitious, remedy seemeth that of Rhasis to be, I know from what juggling Democritus he had it, hang some horse hair and make it fast in the middle of the door, and Gnats will not come in at it. But why should Vinegar kill them, a thing which they naturally desire and thirst after? unless it be the vapour of that thing that destroyeth them by taking away their breath (as it often comes to pass) whose substance would nourish them. Apollonius Tyaneus (as Tzetzes Chil. 2. hath left recorded) did so order the matter that no live Gnat could come into the Cities of Antiochia and Byzantium. But since we do not see how that should be done, the less credit may be given to it.  
The Grecians have devised a kind of tent or covering in manner of a net, of linne, woollen, or silk; which being hung about their dining rooms and beds, kept the Gnats from entering in. Our Countrymen that live about the Fens have invented a canopy (the first that ever I read of) with less cost, but the same profit, which they call a Fen-canopy, being made of a broad, plain, half dry, somewhat hard piece, or many pieces together of Cow's dung, and these they hang at their beds feet: with the smell and juice whereof the Gnats being very much taken and feeding thereon all the night long, let them sleep quietly in their beds without any disturbance or molestation at all, being sufficient reward for their pains so taken. In the day time they are kept off with a fly-flap made of Peacock's feathers or other the like things bound together; unless they be very numerous, and small Gnats, for than they will fly into the eyes, ears, nostrils, and mouth also, and taking greater courage to them, sting more sharply, notwithstanding these Remedies.   

CHAP. XIV.  
Of Butterflies.  
THE Butterfly is called of the Greeks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but the more general name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Latins, Papilio, Ardoynus calleth it Campilo; Isidore, Avicula; the Italians, Farfalla; the French, Papillon, Papilion; the Spaniards, Mariposa; the Polonians, Motill; the Hungarian, Lovoldeck; the Illyrian, Pupiela, Meteyl, Motyl; the Germans, Pifnet, Mulk, Pfyfholter, Summerunegel, Zweifalter; the Flandrians, Vleghebronfus, Botershyte; the Brabanters, Capelleken, Vlindere, Pellerin, Boter Vlieghe; the English, Butterfly.  
The Butterfly is a volatile Insect, having four wings, not two (as Constantinus Friburgensis 
Description.  dreamt) six feet, two eyes standing forth of his head, and two lither Cornicles growing forth from before his eyes: the Butterfly hath a two forked beak or bill, and within those forks is couched another little bill or beak, with which they suck in; some the day dew, others the night. They couple sometime with their tails averse, sometimes reflex; and continue long in the act of 
Copulation.  Copulation. They lay and fasten their Eggs, not little worms (as Arist. imagined) on the top and under the leaves, some great, some small, yellow, blue, blackish, white, green, some lesser than Millet seed, some twice as big, others just as big; according to the colour and natural magnitude of each Butterfly. These eggs being laid in a warm place, or being cherished and caused to grow in the day time with the heat of the Sun's beams, shoot forth a Palmer or canker-worm, at the first all of one and the same colour with them, but afterwards, as they grow bigger they change their colour. Out of some eggs the Caterpillars appear at four day's end, others do not hatch before fourteen days, which by little and little get strength and fly, but weakly; yea some of them being kept from the injuries of cold and hard weather, endure all the winter, as experience doth sufficiently confirm in the Silkworm. After copulation all the Butterflies do not presently die but live in a languishing condition, till winter, and some to the winter solstice; the lesser and weaker sort of them are very short lived; the more strong and hardy continue longer; they appear in the Spring time, out of the Canker-worms, Aureliae, growing by the heat of the Sun, and by the temper of the air being in stead of a Midwi●e to them, they are brought forth. The coming of them is for the most part a sign of the Spring coming on, but yet not always, nor in all places. For although they be very weak and not long lived; yet while we were writing, thus (saith Pliny) it was observed that their issue was thrice destroyed by cold weather coming again: and strange Birds about the 6. of the Kalends of February gave notice of the Springs approach; but a while after with a cruel bitter winter weather that succeeded, they were all destroyed. We ought not to wonder that those foolish Icarian Astrologers having no ground for what they say, do tell us that which is false; whereas it doth appear by this, that Nature herself is inconstant; and we being more addicted to second causes than we should, and being unmindful of the first Mover, are deceived by her. Pennius reports of two swarms of Butterflies in one Autumn. Now although. I do not deny with long and sharp frosts they may all die, yet they are able to endure moderate cold, and do live in warm places even in very cold seasons. For how commonly are they found in houses sleeping all the Winter like Serpents and Bears, in windows, in chinks and corners? where if the Spider do not chance to light on them, they live till the Spring.  
Arist. saith that they all take their colour from the worm they are bred of: but yet (if this be granted) they have other colours besides, as will appear in their particular Descriptions and Histories.  
They most abound in the time of Mallows blowing, out of whose flowers when they have thrust in their snout or proboscis, they suck a sweet juice with whichthey refresh their bodies. Columella in his Book de Nat. rerum l. 9 c. 11. speaketh of the Butterflies thus coupling, and beginning on this manner: The Butterfly's couple after August; after they have coupled the male straight-way dies: out of their dung come forth worms. But all these things are so horribly strange that they have no show of truth. For their chief time of coupling is in May and July: neither doth any Male of them die immediately after copulation; unless it be of that kind of Butterflies of which those Caterpillars come which are called Silkworms. To conclude, those things he supposeth to be dung, are indeed eggs: out of which come not worms, but a great many little Cankers, out of whose cases come Butterflies.  
There are so many kinds of Butterflies as there are of the Cankerworms: out of whose Aureliae 
Difference of Butterflies.  they proceed. They differ generally in that some fly abroad, especially by night, these are called Phalenae. Others only by day, which are called therefore, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Day-flies. The name Phalaina is a Rhodian and Cyprian word; for so they (as Nicander the Scholiast witnesseth) call that creature which flies to the candle, viz. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Turnebus out of Nicolaus and Lycophron, will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: of whom, because with the motion and force of its wings it oftentimes puts out the candles, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the roughness, and the bran and meal which seems to be spread upon it, it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And because some of them are so far taken with the love of the light, that they burn themselves with the flame, they are called Pyraustae. There are those that interpret this Phalaina to be the Cicindela or Glow-worm, but not rightly; forasmuch as the Glow-worm never desires the candle at all, but delights generally and chiefly in a dark night. The Germans call it ein Leight my ucken, ein Leight flugen; the Helvetians, Flatterschen; the Italians, Farfalla, Paviglione, and Poveia; our North, as also the West countrymen, call it Saul, i. e. Psychen, Animam, the soul; because some silly people in old time did fancy that the souls of the dead did fly about in the night seeking light. Nicander describes a Phalaina thus: which Hieremias Martius interprets thus:  
Consider what strange beasts rude Memphis breeds;  
One like a flying worm; by candle light;  
Wherein he plays as if he took delight:  
Driven from meats, whereon at night he feeds.  
His wings are narrow, of pale hue, not green,  
But more like ash-coloured to be seen.  
From these things therefore we may gather this description of the Phalena, that it is a kind of Butterfly flying in the night, most desirous of enjoying the light; from whence it takes its name, of a body rough, its wings powdered or sprinkled as it were with a fine kind of ashes or dust; lying hid all the day time under leaves, or in some obscure place of recess, in the night flying about the candles, and by its too much desire of them reducing itself into ashes: seldom or never it flies but with the wings standing upright on the back, as on the contrary the day Flies keep their wings even with their body. Horns they have for the most part, either rough and large, or very little and short: but the day Flies more long and tuberous in the extremity of them. The Phalenae come out of the shells of the Canker-worm covered with earth. The day Flies from their Aureliae, either hanging upon or sticking unto the boughs of trees. They are for the most part rough, and as it were dusty, flying in the dark, very tender; these on the other side flying in the day light, are more plain, smooth, even, and have no dust upon them. They fly seldom in the day but toward the close of the evening, lest the dust that is upon them being dried by the heat of the Sun and drought should shake off, being never used to be wet with rain. But these are not able to fly by night, lest the night dew should wet them quite through, and hinder both their flight and their health: wherefore in rainy weather and all night they shroud themselves under the leaves, and never fly abroad but in clear and fair weather. The Phalenae are no less affected with the candle than these with the daylight: wherefore these rejoice at the daystar, that is to say, the Sun; but those at the night-star, to wit, the Moon, and Stars, and candlelight, resembling somewhat the nature, splendour, and glimmering light of the Stars.  
The second Phalenae of the first magnitude, as it is somewhat less in bulk of body than the former, so it far excels it in the gloss and splendour of colours: as if Nature in adorning of this had spent her whole painter's shop; and had intended the former for the King of Butterflies, that is to say, strong, valiant, blackish, freckled: and this for the Queen, delicate, tender, fine, all beset with pearls and precious stones, and priding itself in embroidery and needlework: her body downy like Geese, something smooth and hairy, like Martens or Sable skins; the head little, great eyes standing out, two cornicles like feathers, of a yellow or boxie colour: she hath four great wings, every one of them having eyes of divers colours, the apple whereof is black, the circle or roundle next to it of various colours, with yellow, flame-like, white, and black coloured circles, and semicircles. The outer wings from their original to their extremities are whitish, beautified with certain little veins and specks; the edges whereof are adorned with a welt or guard, and a hem of dunnish or dark yellow colour: the inner wings brown or tawny, having one eye apiece as the former, with a threefold border, the first whereof is plain, the middlemost part gosing in and out like a scollop (both of a fiery colour) the outmost of all of a pale white, and as it were sown on by some Skinner or Fur●●er; she goes upon strong, rough, brawny thighs, of the same colour with the rest of her body. This did Carolus Clusius send from Vienna, of so elegant and notable figure, that it is easier to wonder at and admire, than with fit expressions to describe.  
The third sort hath a great body rough and blackish; each wing hath one eye, the sight or apple whereof is black, the roundle brown, the half circle white. There are divers pieces in the wings of a watery Amethyst colour, the edges of the wings at the first sight appear ash-colour, afterwards Eagle-colour. The head very short and little, putteth forth on either side a black eye, the apple whereof is of a notable whiteness, between those break forth two very small short horns of a dunnish colour. It is begotten of a rough Canker-worm, not a smooth.  
The fourth hath a great dark coloured head, out of which arise two straight cornicles somewhat black, the neck is adorned with vermilion specks, the breast rough, square, duskish, the shoulders coil black, the belly of Amethyst or purple colour, divided with five or six circles or rounds; the feet black as pitch, the wings of a light brown, full of long black little veins.  
The fifth hath a white head, black eyes, the horns a little yellow, the outmost wings long, of a sad colour between white and brown, the innermost being lightly and as it were by the by coloured radish, the shoulders very black, the rest of the body somewhat of a rose colour, bound about with seven black circles, a white line running all along the middle of the belly.  
The seventh hath the outer wings white, with certain brown spots here and there as if it were watered Chamblet; the neck ringed about as it were with a red skin reaching all down the shoulders like a Friar's cowl; the head is red, the eyes pearl colour, the horns flame colour; the innermost wings of a shining red speckled black; the feet red, the belly all of the same colour, with seven incisures or cliffs of a deep red lead colour.  
The eighth is almost all over brown, but the edges of the wings and the middle part of the horns are of yellow or box colour.  
The ninth is almost like unto it, but that the edges of the wings are like black sand, it hath horns broad and bended, of a whity-brown colour, the middle of the outermost wings stopped with a round white spot.  
The tenth is of a like bigness, all over of a white brown, but that the middle of the outermost wings is marked with a white spot, and the eye with a very black apple.  
The head of the eleventh is tuberous, the horns slender, the body like clay trodden; otherwise the wings are all of a dark silver colour.  
The twelfth somewhat of an ash-colour, the wings spotted black, the eyes black, the apple white.  
The thirteenth hath very little or no horns at all, the body all over yellow, except the eyes (which are little and black) and the wings which are whitish.  
The fourteenth appears of colour various, it hath black tuberous horns; as also the eyes and feet; the shoulders are dressed with five white plumes as it were, of which the two middlemost have three black specks; the wings snow white, bespeckled here and there with black, yellow and blue specks; the body russet, articulate or jointed, the sides whitish, she puts her tail in or out as she pleaseth, it is sharp, yellowish, jointed; all the body as it were sprinkled with dust; otherwise in regard of the tuberous cornicles it had come in the number of the day Butterflies. It layeth abundance of yellowish eggs, in the laying whereof she puts forth a little tail, which she pulls in again at pleasure.  
The fifteenth hath two black slender cornicles, the head and shoulders hairy, of a dun colour, the neck adorned with a collar of Vermilion, the shanks reddish; the outmost wings chamoletted with white and dun, the innermost are exactly red spotted with black spots; the body of a light vermilion, rounded about with six black guards, or welts.  
The sixteenth seems to be very rare: if you look upon it as it lies on its back, it seems to be all over of a murry colour; if as it lies, green and yellow; it hath five very red lines or streaks drawn along the shoulders; as also seven spots set quite through the middle of the back, do adorn the rest of the body: the wings also traversed with murry spots or shadows rather, the beginning whereof from the head to the bottom of the breast is terminated with a line of whitish or silver colour.  
The seventeenth, when it goes upon its feet and its wings close to its body, looketh dun; but when it flieth with the wings stretched forth, the innermost wines are carnation set about the edges, with a blackish list or border: it hath very long cornicles, and the promuscis or snour doubled in or rolled up together: the grey shoulders are marked with round sand colour spots; the side also, and all the joints of the body are set and edged about with hoary hairs.  
The eighteenth being very rare indeed, was sent me by Clusius. The horns whereof pied colour, the head black as pitch, the nose crooked, the circle of the eye white, the neck scarlet or crimson; the shoulders being rough of hairy, are covered as it were with a sable mantle; the outer wings decked with a white and black hem; the innermost red speckled here and there with black spots; the body black, as likewise the feet; but the sides of the body are set out on each side with seven bloud-colour spots.  
Like unto this there was another sent, but with the cornicles altogether crow colour; and on the middle of the shoulders dressed with a pure white list, as it were with a string of pearl.  
Of all these the bodies seem to be of a great bigness.  
Now we shall address our discourse to the middle sort of Phalenae.  
The first of which is white all over, but only that the outer wings are bedawbed with certain black spots & freckles; and the innermost with very red specks and pimples white in the midst; the eyes very black, the feet and horns yellowish; in stead of a nose there comes forth a rough hair or bristle, the which is wound round up together like a roll.  
The second, the whole body rough or hairy, and of a light red; and so are the outer wings, were it not for whitish spots, and hems that go about, and yellow little eyes in them; the cornicles being yellow, are marked with black spots; the inner wings are of the colour of the marigold, but adorned with eyes and hems like the former.  
The third hath four white wings; the outer wings overcast with little blue veins here and there plentifully, and two round blackish spots in the middle; the line that is about the wings is yellow, and the cornicles of the same; the head and body black, the eyes exceeding white, the sides of the shoulders are marked with four very white oblique lines on each side.  
The fourth hath broad horns of crane colour, the body black, the sides grey, the wings yellowish, all over besprinkled with black spots like dragons, broad at the top, and afterwards round; the edge of the wings like the Bats snagged, and as it were prickly, all over black, within six white specks; pearls being placed on each side do set it out.  
The fifth is all over black, but that it hath pale reddish spots upon the wings.  
The sixth hath the body and the cornicles black, the eyes white; the wings are black underneath, above trimmed with golden hair & spots; to which are joined black studs, run through with asilver coloured thread: the outmost wings have a black border winding in and out, with gold laid underneath, and as it were wrought in and out with a needle.  
The seventh broad horned, the black body waxing hoary; I know not whether I may count it for a discredit or a grace to it. The beginning of the wings are red, the rest yellowish, but each part embossed with black square spots and a golden thread running along the edges.  
The eighth hath four cornicles spreading wide, of ash-colour, two of them very long and larger in the borders; the body like the former, the wings of a pale ash-colour, checkered with black, and painted every where about the edges with drops of the same colour.  
The ninth, the head, eyes, cornicles, body, and innermost wings do represent the golden ochre; the shoulders and outmost wings are black, but only for a black border, having on each side of it an ash-colour line.  
The tenth hath its body yellow, bedropt with black from the neck to to the tail, both back and sides; the eyes, cornicles, and feet perfect black, the outermost wings white, but garnished with borders of yellow, black small studs, and spots likewise.  
The eleventh if you look on the wings, it is snow or milk white, but only that it is all to bespeckled with little black spots; the shoulders also are white and downy; the body and back yellow, and jointed, having eight little black spots; the eyes big and standing out of the head, between which sprout out two black and hairy cornicles. In the night time she flies about the meadows and pastures.  
The twelfth hath its wings so long that it can scarce fly; it hath very short cornicles, little very black small eyes, all the body else is white, being here and there sprinkled with certain yellow veins and hairs.  
The thirteenth (except its black eyes) is of a Crane-colour, somewhat blackish; the cornicles more than ordinary long, the body rough and hairy, the wings of the same colour with the body, but about the edges glistering with a greenish, glassy varnish.  
The fourteenth is a very rare one, though all over almost of a sand-colour; it hath cornicles for the bigness of the body, strong, black, and crooked like the ox, the eyes great and black, the head short, the neck thick; the outermost wings adorned with certain black studs; the ridge of the back is dressed up as it were with five black heads of Gillyflowers, three forked.  
The fifteenth hath its wings of a pale ash-colour all over, amongst all the rest it is destitute of cornicles, the eyes are somewhat black; the back yellowish and set with five dusky coloured spots.  
The sixteenth seemeth to be of the same colour, but that it is streaked with black athwart the outermost wings: but this is every where of one colour (except the eyes which are black). It hath a long body, jointed, four long narrow wings, six feet, those behind are twice as long as those before, it hath slender cornicles but growing out very far.  
17. This comes of the Caterpillar of a Silkworm, white all over but the eyes, which are blackish, and certain small yellowish veins running strait over the wings, and cross the joints of the body: I call it the Silkworm Phalena. Of which more in the story of the Silkworms.  
The least sort of Phalenae.  
1. In the Classis of the least sort of all, we shall place one and the first very admirable, going on four very black feet; it hath the outer wings azure, the innermost yellow, and the innermost (which is not usual) less than the outermost; the yellow body also is so big, that the wings can scarce cover it; the cornicles are full of little points, and the eyes all but the sight blackish; the head and the snout (being long, slender, and rolled up together) are somewhat yellow.  
2. The second appears blue and green, it hath a little body, the feet and cornicles blackish.  
3. The third hath the shoulders and wings greenish, of the colour of leek blades; the body dunnish; the outmost wings are guarded with a guard set with white and dun spots; it hath a very little head, the feet and the cornicles ash-colour.  
Moreover there are found in houses a certain sort of little silver coloured Phalens, marked with black spots, which fly to the candles, called Moths in English, which eat linen and woollen clothes, and lay eggs, of which come Moths, and of the Moths again these Phalens; they are said to come first of all from rose leaves and other herbs putrefying.  
Three others I have observed in pastures and meadows. The first whereof hath the outer wings black, each of them marked with 5 red spots like blood, the innermost wings are all over red, the body dun, the head, short cornicles, and the feet blackish. The second is all alike, only that it hath but four red spots in the outmost wings, and hath a more slender body. The third is almost of the like shape too, but the cornicles are a great deal longer, and the red spots scattered after another manner; for there appear about the edges of the wings only two red bloud-like spots; but from the rising of the wings two spots drawn at length. And thus much may suffice to be spoken of the night Butterflies, or Phalens; pass we on now to the day Butterflies.  
The Day Butterflies are to be described after such a sort, that all men may see the fruitfulness and elegancy of Nature in this behalf and admire. For she hath not less played her part, or wrought hard rather in the variety of these, their colours, attire, rich apparel, roundles, knots, studs, borders, squares, fringes, decking, painting, making them, than she had done in the Phalens.  
1. The first Day-Butterfly being the greatest of all, for the most part all yellowish, those places and parts excepted which are here blacked with ink. Moreover, the roundles of the inner wings are skye-colour, insomuch that you would think they were set with Saphire stones; the eyes are like the Chrysolite: the bigness and form is so exactly set forth in the figure, that there needs no more to be said of it.  
2. The second differs very little from the first but in bigness; it hath nevertheless, very black eyes & longer cornicles, where you see the colour white, there suppose it yellow, except it be those great eyes at the end of the innermost wings, the apple whereof must be made flame-colour, but the semicircle blood-red.  
3. The third not much unlike in colour, but that the extuberances, and the outmost border of the innermost wings is sky or woad-colour; as also those three taches which you see painted under the hollow part of them.  
4. The fourth may be said to be the Queen or chief of all, for in the uttermost part of the wings, as it were four Adamants glistering in a beazil of Hyacinth, do show wonderful rich, yea almost dazzle the Hyacinth and Adamant themselves; for they shine curiously like stars, and do cast about them sparks of the colour of the Rainbow; by these marks it is so known, that it would be needless to describe the rest of the body though painted with variety of colours.  
5. The head, feet, cornicles are of blood-red, but the eyes purple, the back black and blue, the belly yellowish, the wings at the basis of a bright yellow, and afterwards more sad; the utmost parts of them being rusty colour, and waxing blackish with an unpleasing duskiness, are beautified with three little yellow spots; to the innermost being sprinkled with rusty colour, first two yellow, afterwards three pale yellow spots do stick. If you consider them with the face upwards, the upper wings are of a greenish yellow, marked with six or eight spots, the innermost of a light grasse-green, stained with two white spots; the belly and face yellowish; it comes out of a whitish Aurelia, spotted with little dark coloured spots.  
6. The upper wings without are blackish, with a certain guard of a decayed red running through the midst; the extremities of them glister with white spots and specks like drops, being sharpened with dark coloured notches round about; but in the inside that guard doth show of a more clear and full colour, and toward the bottom they seem blue; the undermost wings appear of one colour without, of another within, without they are all over sad coloured, except a reddish border, with a prickly pearl very small and blackish, marked with four little points, and two divers coloured opals placed together; within they show nothing like to this, but from a black and pearl embroidery, they end in a sad fading red, the body is black, the eyes, horns, feet, all dusky and of the same colour.  
7. The whole body is black, yet in every incision of the back, it hath two white spots; & wings between yellow and red, adorned with black and very white specks: but the bountiful Mother of all things, Dame Nature, hath chiefly beautified the borders of the wings, which have little teeth set like to saws at an equal distance one from the other, in the border whereof 20 blue studs pierced through with black lines, make a glorious show.  
8. Nature bred this with a chamblet mingled coloured coat, but it wants lively colours, for the wings are of a black reddish fading yellow and russet colours, and it is more beautiful for its soft skin, than for its gallant apparel.  
9 This is for the most part of an ash-colour, but if you look on the inside of the inmost wings, there is nothing that can better represent the wings of a Turkeycock; for the feathers that he flies withal, are covered by other feathers with scales; the eyes are black, as the horns are also, which are swollen like water-cats-tails.  
10. The body is black, the shoulders are covered with yellow down, as is also the whole head; the horns are yellow also toward the head, which appears the sadder by 〈◊〉 spot of a dark red; many round pearls set at just distances, do make the outward'st rounded skirt of all the wings to be more graceful: but withinside they are ●o●led with very black 〈…〉 like lintels. But as the part is less comely outwardly, so 〈◊〉 〈…〉 part of the inmost wings, shining with a whitish 〈…〉 spots upon it, shines gallantly: and those spots that 〈…〉 twardly round pearls, seem inwardly pure 〈◊〉 〈…〉  
11. It 〈…〉 list of oriental Pearls 〈…〉 g in blue, the upper wi〈…〉 ●eing of a flaming yellow, 〈◊〉 like fire paintted with six mo●●●●ack guards, the root of the 〈…〉 is black, than they shine from yellow to fiery colour; the body is downy with darkish hairs, and the horns and feet are of the same colour.  
12. It is wonderful beautiful, the wings are light bloud-colour, dipped with black spots, they shine with small long beams dispersedly drawn like threads to the very outmost of the coat, and this is adorned within with golden crooked lines like the Moon, being itself a murry, nicked on the sides like a Saw: the body is purple coloured from black, the eyes shine like gold, the feet and horns are black.  
13. The body and wings appear black, upon the black wings, jagged in the circumference, first hairs grow, than borders, and lastly golden studs: also the small eyes in the black head are tinctured with gold, but the horns grow forth with spots white and black, and end with a small very black knob.  
14. It much delighteth in the curiosity of the decking of it; the body is rough and blackish from white, a black eye, and a white pupilla, about the bald eye you shall see a circle almost white as snow, the horns are the same with the former, the outward face of the greater wing is known by the flaming colour, golden lines being drawn upon it, with four dinted skirts; about the end of it three round pence set triangular, do adorn it. But the inward face of it seems most pleasant, with divers golden scales and studs put like a coat of male, and tiles of a house: also a golden line beautifies the utmost part of the wings. It represents a Peacock very much by its wings, and as that is, so hath it a proud and gallant body; the feet and legs are somewhat black, (lest it should be proud of its feature) the snout is like a spiral line made up like a Maze.  
15. This hath also a hairy beak wreathed up like a vine tendrel; it is inwardly ash-coloured, and outwardly a faint grey, the wings are prickly, jagged like bats wings, some dun lines do outwardly part these, inwardly six black studs do much set them forth.  
The outward wings of all are a dark green in sight, which some spots and pieces of white and yellow do beautify; the inward are perfectly red, being sprinkled with ten most black spots: the belly shines with eight yellow scales; the back is red inclining to yellow, and the tip of the tail is a light blue. The rough shoulders are commended by a yellow Moon drawn downwards, a white silver coloured apple makes the red eyes more sharp.  
1. The eyes seem yellowish, the 
The middle sort of Day-Butterflies.  horns a decayed russet, the wings and all the rest of the body are a pale yellow; the inward wings are marked outwardly with one only full yellow spot, but inwardly they are tinctured with a certain black spot upon a watery green; the back is blackish from a blue, the belly is yellowish, it proceeds from an Aurelia coloured with gold.  
2. The second is not so pleasing a colour, the inward wings from a fading blue, decline to a Crane colour, and end as it were into a lead-colour, the outward wings are blacker, noted here and there with dark spots, and the body seems to be the same, it flies rudely with dented wings, and wretched in the borders, and as it were prickly, and like a mourner of that kind, it never comes forth but in mourning apparel.  
3. We have painted out this, as it were stiff and raising itself with the wings lifted up, it hath also prickly dents, but the outward wing from a pale yellow is marked with the black pieces; but the next part of the inward wing from the root is dark black, the middle part is pale, the last part is whitish, checkered with right and thwart fibres; the body appears dusky, the eye is black as pitch, the horns are black.  
4. This is distinguished two ways; for when she opens either wing to balance her body, the body shows black, and four dark wings fastened to it ridged as it were with a black pencil, and ending in a shining rusty colour; but when it sits on flowers and lifts up the wings, the first wing is yellowish, adorned with a comely round spot like a target, the colour whereofis pale, the boss of it black, the outward circle citron coloured; the belly, and breast, and the whole face are white; the black horns incline toward a yellow.  
5. It seems inside and outside all alike; the head and wings look pale; the body is wan, as also the horns; the eyes are flaming red, the shoulders are hairy with a pale down.  
When it stretcheth its wings towards you, it appears a shining sandy colour, like herb dragon, with black spots: the body also if you see the back, seems a watery black, the belly somewhat more dark; they eye is black, clearwith a white or whitish apple; the horns are black as a crow the wings from you are of an unpleasant brown, and of a decayed Weesilcolour.  
7. The Jagged wings represent a firestone, shining with brass coloured little veins, and the skirt also being sprinkled with black spots; the whole body is of a shining black but that white points divide the horns, and in the black forehead golden eyes twinkle after a sort.  
8. This hath the same kind of body, but the horns are reddish from yellow, the wings appear changeable, marked with divers pleats, ridges, borders, skirts, of many colours: all these colours are sad and dull to the eye, they want all clearness and varnish, and are pleasant only in their mixture, placing, and number; in some places they represent a smoky flame, elsewhere an unpleasing dark colour, and a fading red; and the rubies included in the last border in white semicircles are nothing lively.  
9 The outward wings are spotted with dirty muddy spots, about the last part they are adorned with a black target, the middle whereof is set forth with an ivory point: the inward wings have four such targets, but augmented with a yellow circle besides; the two middlemost are of a fit magnitude, the two outmost are very small; the body of this creature is a whitish dark, the eyes that stick out are black: but if you look upon the inward part of the inmost wing, they look smoky, and they are very beautiful, with six gilded leaves curiously disposed.  
10. The head is a pure white, but some dusky and black spots adorn the milky wings, the back and sides are red from yellow, 9 or 10 black spots put under the cuts do adorn them.  
11. In proportion, and almost in colour and form of the body it represents the Eagle amongst birds of prey. It hath narrower wings than other Butterflies, it hath as it were a broad feathery tail, the inward wings are not watery coloured, like the rest of the body, but red from yellow, or of a flame colour; it hath a crooked nose like the Eagle, a belly hoary, the horns are great and strong, of the same colour with the uppermost wings; the eyes are pretty well prominent, black, with a pupil white as snow.  
12. This hath the same form, it only differs in colour. The body is ash-colour, the tail is black, and the back is something, silver coloured; the wings are long and blackish, and polluted with little black spots, the inward wings appear dusky dark coloured; both these kinds of Butterflies are wonderful swift, and dare for flight to contend with the Eagle.  
13. This is the swiftest of all, and hath shoulders seeming of a yellow moss colour; the wings are white as milk, in the extremities of them they are marked with five or six dusky feathers, the middle of the yellowish back is adorned with a coal black spot, of both sides two downy extuberances are thrust forth, the rump is compassed about with a certain black down, it will-fly as fast as any Swallow, and indeed is swifter than any Bird.  
We have seen but eight of the smaller kind.  
1. The first parts of the inner wings are of a full bright shining 
The smaller Day-Butterflies.  scarlet colour, and delicate red, but the outward wings represent a light purple, mingled of black and red, and drawn over with some snow white spots, the rest of the body is black, even the branched horns also.  
2. This is silver colour at the roots of the wings, which afterwards are purple coloured from blue; the uppermost wings are graced inwardly with two black white studs; the body is full of dusky spots; it hath six purple feet, three put forth on each side; it hath a crooked bill; out of the head four small horns break forth, besides the two long ones.  
3. If you should see this fly, you would say that the wings are of a decayed purple colour passing to a lively blue, and all plighted severally, but inwardly there are round eyes, they seem more grey and cankered; the head is blue from green, the body is decked with dusky and white laces; the eyes seem very black, and the apples of them very white.  
4. It comes in a pleasant habit, with wings set with eyes, that are of a most heavenly incomparable blue. The most perfect artificer Nature itself made it all eyes; that you would say directly, that Argus eyes were not set into the Peacock's tail, but into the wings of this Butterfly, which she doth stretch out against the Sun with no less pride than the Peacock doth, and (by the heavenly colour which she excels in) she is almost able to shame the Peacock.  
5. The body is of a Crane colour, the upper wings are green in a white stalk; in the middle they are yellow and ash-colour, the inferior wings are at the root of a dark green, otherwise whole, but inwardly they are sprinkled often with spots of an unpleasant green; the eyes are black, as are the heads of their horns.  
6. It hath round buncht smooth shoulders, which are of the colour of ashes mingled with ink, the body is full of cuts, and is of an ash kind of colour; it hath narrow wings, and the utmost are of a Crane colour shining with some exceeding blood red drops, the little head, the feet, the horns are like the body in colour.  
7. You would say, that this is kin to that is bred of Ginny pepper, and setting aside that it is less and more black in body ●nd the silver colour of his upper wings, it hardly differs from that.  
8. All the wings are faint clay colour, or rather shining with a pale yellow, with some brown spots, and others that represent old cankered colours, the little eyes are black as a raven, otherwise it is all yellow.  
9 All the wings are painted with white and grey like sea shellfish, the borders are rounded, and decked with white sins running through the middle with indentures.  
10. This hath wings like Perwinkle shells, set with studs, it is mingled colour of a white and obscure red, and doth set forth to us the unspeakable power of God in the diversity of its colours.  

Of the use of Butterflies.  
He that beholds the forms, clothing, elegancy, and rich habits of the Butterflies, how canhe choose but admire the bountisul God, who is the Author and giver of so rich treasure? wherefore art thou proud in decking thyself, and takest so much delight in thy own beauty? possess thy temporary fading goods without envy, for know that there is no Butterfly but is as beautiful and pleasing, and for the length of their life they have a more constant comeliness than thou hast: thou hast it may be an incredible agility of body, and numbleness in running, but yet O man if thou shouldest exceed all men, thou canst not equal a Butterfly. But you will reply that your clothing is incomparable, and that you can boast of the Persian and Tyrian silk, of the best purple dies, brought unto you by shipping: truly should you but see the rich robes of any Butterfly, besides their purple dyes, and the rows of pearls, and the borders set with diamonds, rubies, the pyropus, opals, emrods; if you did but see and consider seriously the elaborate composition of their future's and joints and the embroidered work here and there, of fine divers coloured twine silk set with studs and eyes of gold and silver, thou wouldst let fall thy painted tail like the Peacock, and casting thy eyes down to the ground from whence thou wert made, thou wouldst learn to be more wise. It may be thou wert born at first in a house of clay and mud walls, or else in a palace built of polished stones; but some Butterflies are born in their houses that are the Aureliae like to pure gold, and exceed Attalus for the excellency of their birth, and delicacy of their apparel. Learn therefore O mortal Man, who ever thou art, that God that is best and greatest of all, made the butterfly to pull down thy pride, and by the shorrness of their life (which is of no great continuance) be thou mindful of thy own failing condition. We●t thou as strong as Milo or Hercules, and wert fenced or guarded about with an host of Giants for force and valour; remember that such an Army was put to the worst by an army of Butterflies flying in Troops in the air, in the year 1104. and they hid the light of the Sun like a cloud. Licosthenes relates, that on the third day of August, 1543. that no herb was left by reason of their multitudes, and they had cevoured all the sweet dew and natural moisture, and they had burned up the very grasle that was consumed with their dry dung. Also in the year 1553. as Sleidanus reports, a little before the death of Mauritius the Duke of Saxony, an infinite Army of Butterflies flew through great part of Germany, and did infect the grass, herbs, trees, houses and garments of men with bloody drops, as though it had reigned blood. But it may be thou art in love with some female beauty, and desirest to please her; O fool, remember the fate of the Phalena Butterfly, which being invited by the light of the candle, as by a fair beauty, is consumed by the flame it fell in love withal: and rejoicing like the Pyrausta bred in the fire, removing but a little from it is presently dead. And thou great ginger, who makest Aries to be the forerunner of the Spring, rather adore the Butterfly that is a certain messenger of the Spring, and a more sure prophet than your horned Ram. Would you allure fish to your hook, and catch them? hear what gallant baits are made, as we find it in the Tarentine Geopon. Take 1 ounce of the venomous dung of Butterflies, Aniseed, Goats-milk cheese, Hog's blood, Galbanum, of each half an ounce, Opopanax 2 drams, beat them all diligently, and pouring on good sharp Wine, make Troches, dry them in the Sun and keep them for your use. Castrels, and almost all birds of prey are freed from consumptions by feeding on Butterflies, and grow very fat thereby. Nicolaus in a composition of some powder, makes mention of burnt Butterflies; by which words Turnebus understands Butterflies that fly to the candles: they cause urine exceedingly, as almost all Infects do, but with less danger: moreover, since they feed on dew alone, as do snails, and abhor to meddle with sharp corroding or stinking things, or such as have any venomous or malignant quality in them; truly the College of Physicians are too wayward that dare prescribe a Spanish fly inwardly, yet never made an essay to know what force there is in Butterflies. Plinius saith wisely; That our greatest knowledge is very small compared to that we are ignorant of: for some small creatures upon the earth are despised, whose force, if we did know it, we should praise to the skies. You therefore sons of Aesculapius, search out the virtues of Butterflies to be used inwardly and outwardly, for the health of the body; for had Butterflies been useless, surely God would never have set them forth, bestowing so great liberality upon them. But since they are not only for a remedy for us, but may do us much hurt, being inwardly taken in too great a quantity, as being poison; I shall show how that may be prevented, and driven off, if Ardoynus deceive me not. Phalenae or night Butterflies, such as fly at candles at night, it may be were accounted of ancient time amongst dangerous medicaments, for the same reason that Toads, Bats, Owls, Owlets and Gnats were; for they held that all living creatures that labour in the day were safe to be used; but night-workers most unhappy and accursed. Pliny commends a Goat's liver to drive them away, yet he shows not the means to use it. But if night Moths go into a Beehive and trouble Bees in the night, bury dung mingled with the marrow of an Ox, and by the smell thereof these unquiet disturbers will presently fall down. Columella. Palladius, in April, (for then they commonly do most hurt) places a brass vessel between▪ the hives, that is high and narrow, and puts a lighted candle in the bottom of it, and they will come in there for love of the light, and there they are half burnt, or choked by the smoke in the narrow vessel. Bitter vetches are held amongst edible herbs, to prevail most against Butterflies; others drive them away with smoke of ●ith and Hemlock, as Rhasis: others hang a horse tail pulled off, upon the door, and they wittily believe that Moths are kept away thereby. Thus much I had to say of the divers use of Butterflies; who though some despise them, yet are they of great use and admirable.    

CHAP. XV.  
Of the Glow-worm.  
THe Greeks have many names for this Insect, for from the shining of the shanks and tail, it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Suidas calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Hesythius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: it is also by way of metaphor perhaps called from the Larine word Scintilla, a spark, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The same Author calleth the male of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but the female cannot be so called: some improperly call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for it is one thing to covet the light, another to carry light with it. Those which Aristophanes calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some interpret Cicindelas or Glow-worm's, but upon what ground let them judge.  
The Latins call it Cicindela, Nocticula, Nitedula, Lucio, Lucula, Luciola, Tlamis, Venus, Lucernuta, Incendula, as appears out of Cicero, Pliny, Scoppa, Agricola, Varro, Festus, Plautds, Scaliger, Turnebus, Albertus, and Silvaticks. In Arabic they are called Allachatichi, that is to say, birds flying by night: in French Verluisant, Mouch claire; of the Germans some call it Zinduerele, others Liegth mugk. i e. a shining fly, and Zindwurmle, speaking of the male. For in some places of Germany the male Glow-worm, that is that which flies, doth not shine at all, but only the female called Grass-wurm, Gugle, and Feurcdefer. About Francofurt on the Main, from the time in which they do most siequently appear they are called St. Johanais Kaefer, and St. Johannis Fliegen. In Brabant Ein light oft nacht mugge. In Italian Luci●la, Lucio, Farfalla, although they grant this to be the name of other sorts of flies that come about the candles. In Vincentia, Bissola fuogola, i. e. a fiery worm: in Cremona, Lucervola; Lombardy, Luiserola; in Spain, Luriergana and Luciernega; Polonia, Zknctnike, Chazazezik▪ H●noey, Szwiecacy; in Hungary, Eyel twnd●●klo, bodoratska vilantso. In English, Glow-worm, Shine-worm, Glass-worm, i. e. a glissening or shining worm. For here, as also in Gasconia, the male on flying Glow-worm shines not, but the females which are mere worms. On the other side in Italy, and in the County of Heidelberg, the females shine not at all, and the males do. I leave the reason to be discussed by Philosophers.  
The female Glow-worm is a slow paced creature without wings, the breadth of two fingers in length (although in Gasconia Joseph Scaliger saw far greater and longer, those which they call Luctarbae) of the bigness of the mean Canker-worm, to which it is not much unlike: the head small, 
 flat, hard, black, long, and sharp toward the mouth; out of the end of which come forth two short black cornicles; it hath six feet, small, black, with three joints, near the head like the Canker-worm; the body long, somewhat thick, and flat like a fillet, having twelve deep incisures, besides the neck which it puts out or in as it pleaseth, the parts between are like black plates heaved up when they go. All along the back there goes a very small whitish stroke from the head to the tail: the sides of the belly are of a bright murry colour, the belly and tail toward the end whitish, but the rump itself is black, by the benefit of which she lifts up herself and creeps, and by certain little forks that come out of the same, she hangs upon any thing; under this part she voideth from her belly a clammy and flaky excrement like honey, which being brought back to her mouth, she takes in again, and then going backwards she seems to draw out clammy threads, the which she devours the second time, and so by receiving in and casting fo●th she sustains herself. Those parts that are white do glitter in the dark with a wonderful splendour, representing terrestrial stars: insomuch that they may seem to contend with candle or moon light. This is worthy observation, that that so bright lustre expires with the life; where then is that perpetual light which some foolish naturalists so foolishly and impudently prate of? some of them I have seen sometimes with wings, and sometimes in the fields, flying up and down in the streets and walls of the Cities.  
At Vincentia it Italy, they say there are those somewhat bigger than ours; all over black; else they differ not at all.  
They feed upon herbs, they continue long in copulation, as Julius Scaliger (a great Philosouher of our times, not behind any of the Ancients) hath diligently observed; whose words are these: Cicindelam volantem in coitu deprehendi, etc. I lighted upon (saith he) the Cicindele or Glow-worm flying with her male in the act of copulation; the male being touched did not refrain, they were put into a box with holes in it all night, the next day the male stuck close; at noon the male let go and died. After which time, about the evening many eggs were laid by the female, which within the space of twenty hours went away alive. This story William Brewer an Englishman, a learned man and my good friend affirms for truth, being an eye-witness thereof, seeing them once in the act of generation. They are long in the act, and so bring forth many infects, this the Philosopher confirms speaking of Infects thus in his 1. Book de gen. cap. ult. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, She tarries long in copulation, but afterwards brings forth speedily: I could wish Scaliger had took notice what creatures came from those eggs, for so the story had been more perspicuous. Though yet according to the course of nature it be easy to judge. For what could come out of them, but those small Erucae, black, thick, and rough, of which Arist. hist. 5. 19 saith those Glow-worm's without wings are generated. Of these than come the unwinged Glow-worm's, and of them with some alteration the flying Glow-worm's called Bostruchoi. From whence it is to be noted, that either Aristotle's copy is faulty, or that the interpreters have committed two errors; they have altogether left out the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (which makes so much for the clearing of the story). Secondly, out of those being changed they say come those (which Gaza translated) Cirros, altogether against the mind of the Philosopher, if the Greek copy be not corrupted. For so runs the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Out of certain black rough small worms cometh the Cicindele without wings; out of which in the second place being altered into a Chrysalis cometh the flying Glow-worm; and out of them in the third place those which are called Bostruchoi. But what Infects those should be which of the Greeks are so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not yet known, I believe there is not much difference between them and the former. Ephesius a Greek Author a Commentator on Aristotle, saith that the Bostruchoi are generated of the Glow-worm, and are called by the country people Ciccae or Platae; as Niphus translates Ricini, i. e. Tykes. Therefore in the judgement of Ephesius, that Bostruchoi or Ricini take their original from the winged Cicindele with some alteration. But of the Ricini or Tykes in their place. Calius l. 9 Antiq. lect. c. 4. Cirrhum inquit dicerem, etc. I had rather call the Cirrhus such a worm as that is, which according to Dioscorides, is of colour between black and white; but what that worm is, neither he nor any man else doth tell us.  
I wonder at Cardane, who will have this Cicindele to come of the Crabrones, ascribing their splendour to the polishing of the outward skm. Ex Eruca in Crabrones, etc. From Erucae they become Crabrones, or which is more likely, from Crabrones they become Erucae. Forasmuch as the Caterpillars called Erucae are bigger than the Crabrones or Beetles, and do shine more dimly, as it were spent with age, and then is it probable that when she ceaseth to fly, she layeth eggs. Here Cardane confounds all. For of the Crabrones come the Glow-worm's, not of them the Crabrones, Besides it is not the smoothness of the skin that makes them shine, as he overhastily concludes, neither do the wings cause it, which of all the rest of the parts are most sleek: what Cardan means by his last words, I cannot tell. But of all the rest Baptista Porta and Hesychius were grossly mistaken, who ascribe their original to the dew or tow.  
They appear from the middle of June to the middle almost of September. Which Pliny expresseth in these words: For before forage is ripe, or after it is gone, they are to be seen: and elsewhere, when Glow-worm's appear, it is a common sign of the ripeness of Barley, and of sowing Millet and Panic. But this must be understood of the Country and place that Pliny then lived in. In all Countries they have not the same time of Barley harvest, nor of sowing Panic and Mille●, though Mantuan sang to the same tune:  
Then is the time your barley for to mow,  
When Glow-worm's with bright wings themselves do show.  
Yet as I said before, the shining comes not from their wings. They shine not before the twilight in the evening, as Politian shows elegantly:  
Then they renew their labour, till at night,  
The little Glow-worm's shine most clear and bright.  
Pliny calls these glittering Flies, earthly stars; Nature, saith he, crying out and speaking to country people in these words: Clown, wherefore dost thou behold the heavens? why dost thou seek after the stars? when thou art now weary with short sleep, the nights are troublesome to thee. See I scatter little stars in the grass, and I show them in the evening when they labour is ended, and thou art miraculously alured to look upon them when thou passest by; Dost thou not see how that a light like fire is covered when she closeth her wings, and she carrieth both night and day with her: So far Pliny. Hence it is manifest that the shining doth not always show itself when she flies, though it shines forth both at her sides and thighs, because it appears not but to those that see her wings wide open, and lifted up, for where the wings are closed all the light is darkened. This flying Glow-worm, Antonius Thylesius Bonsentinus described elegantly in these verses:  
This little fly shines in the air alone;  
Like sparks of fire, which when it was unknown  
To me a boy, I stood then in great fear,  
Durst not attempt to touch it, or come near.  
May be this worm from shining in the night,  
Borrowed its name, shining like candle bright.  
The cause 〈…〉 one, but divers are the names,  
It shines or not, according as she frames  
Herself to fly or stand; when she doth fly,  
You would believe 'twere sparkles in the sky,  
At a great distance you shall ever find  
Prepared with light and lantern all this kind's  
Darkness cannot conceal her, round about  
Her candle shines, no winds can blow it out.  
Sometimes she flies as though she did desire  
Those that pass by to observe her fire;  
Which being nearer, seem to be as great,  
As sparks that fly when Smiths hot iron beat.  
When Pluto ravished Proserpina, that Rape,  
For she was waiting on her, changed her shape,  
And since that time, she flieth in the night  
Seeking her out with torch and candle light.  
Those that are without as well as they that have wings do send forth such a bright light, that by it you may read a great print. In this also they surpass Moon and Stars, for that clouds and darkness soon eclipse their light; where it is so far from obscuring the lustre of those, that it rather increaseth it.  
Thus far of those Glow-worm's which are found in Europe.  
In the Commentaries of Navigation this Glow-worm is thus described: The Cocuio is four times as big as our flying Glow-worm; it is of the kind of Beetles: the eyes whereof shine like a candle, with whose brightness the air is so enlightened, that any man may in his chamber, read, write, or do any necessary business. Many of them joined together make such a light that an army may march by them whither they please, ma●gre all winds, darkness, rain or storms whatsoever. Their wings being lift up and also towards their shanks they shine very gloriously: the Inhabitants before the Spaniards came thither made use of no other light, neither within nor without their houses. But the Spaniards (because these lightsome creatures do by little and little lose their light with their lives) do use within doors about their business lamps and candles. But if they are to march forth against an enemy newly arrived, they make use of them to conduct them, and each soldier carrying four of them about him, divers ways cousin the enemy. For when as that noble traveller Sir Tho. Cavendish (that compassed the world) and Robert Dudley Knight, son to Robert Earl of Leicester, first landed in the Indies, and that very night that they came ashore, saw hard by in the woods an infinite number of moving candles and torches as it were beyond their expectation, they thinking the Spaniards were come upon them unawares with guns and pistols, and much light, speedily betook them to their ships. Many other Infects of this kind are there to be found. But because this seemeth to be of most account, and to have the pre-eminence above the rest, Oviedus hath left the rest undescribed. The Indians use to rub their faces with a paste made of them, that so their bodies may seem all of a flame. How this may be, since as is said before, the light vanisheth with the life, I do not see, unless it be that the light may endure a while after they are dead, but that long it cannot remain is manifest by experience.  
The Indians finding so great need of them, in that they could not rest in the night for the Gnats stinging them (the which these Glow-worm's being kept in the house did as greedily hunt after as Swallows do Flies) and because they could not work by night without this lantern of nature, before such time as the Spaniards came thither; they bethought themselves 〈◊〉 some means whereby to catch them; the which I shall show partly out of Peter Martyr, partly from those reports of others which were eye-witnesses of the same.  
Whereas the Indians were constrained by reason of want of light to lie all the night idle, they got them out of doors with a lighted firebrand and crying aloud, Cucuie, cucuie, they do so beat the air, that either for love of the light they fly to them, or for fear of the cold they fall to the ground; which some with leaves of trees, others with linen rags, othersome with little nets made for the purpose detain, till they can come to take them with their hands.  
There are other little flying beasts, which shine by night, but a great deal bigger than ours, and sending forth a far greater light. For they shine so bright that those which take long journeys make them fast by a way to their heads and feet being alive; for so they may be seen afar off to the astonishment of those that know not the matter: the women use no other light to do their business withal by night within doors but these. Oviedus.  
There are yet other worms of another form, which give light by night, as we read in the Commentaries of Navigation. In the Island called Hispaniola, there are two sorts of worms which shine by night. Some of the length of a man's little finger, slender, with many feet, glistening so bright in the dark, that a man may see all round about him ●or fifty or an hundred paces easily. That clear light shines forth only out of the cliffs, 〈…〉 f you will the junctures of the body near the feet. There are others like to these in bigness, and altogether as lightsome, but only that their light issues from the head. Those things we find in the histories of Navigation. But whether these Cicindelae be of the kind of of the Juli (as I think them to be): or whether they be like to ours, is not declared. But I guess them so to be by the multitude of the feet they have; for the Author reckons them in the number of the Scolopenders: Valerius Cordus in Dioscor. makes mention of the Scolopender (as he interptets it) whereas it is indeed a kind of the Juli which in moist places, and in rainy weather shine very bright. Such a one my friend Brewer found in England in the heath grounds▪ and sent the worm dried to Pennius. But that every man may better understand it, I shall set down his own words: I twice found a Scolopendra that shines in the night (yet as I said they are kinds of Juli) in summer nights, of a shining ●ery appearance, inheath and mossy grounds. The whole body shines something more darkly than a glow-worm. He further adds, It once happened that I came sweeting home to my house at night, that I wiped my head in the dark with a napkin, the napkin seemed to me all over of a flaming fire; whereupon I wondered a while at this new miracle, all the lustre seemed to draw to one place, then folding the napkin together, I called for a candle, and opening the cloth, I found such a Scolopendra, which I had rubbed against my head, and had caused this strange light like fire: Thus far Bruerus who affirms that it was like to the Scolopenders commonly so called in gardens, and under stones and earthen vessels, wherein women are wont to set their choicer plants or slips. All the Summer time and Autumn (saith Gaudentius Merula lib. 3. memor. c. 61.) In grassy ditches and without water when I was at Lebetium (which is now called Jamz●rius fort) I gathered little shining hairy worms in the night. The same I saw in the ditches about Viglevianum (which of old was called Vergeminum) as Simon Puteus and I were walking abroad in the evening to take the air. But what those hairy worms should be, unless they be a kind of Juli, I do not know. There is another worm altogether unlike these of which we read in the Book of the Nature of things: There is (saith he) a worm like a star, which shines like a star in the dark, it is never seen but in great rains, and then it foretells fair weather to come shortly after. So great is the coldness of this worm, that it will just like ice put out the fire.  
If a man's flesh be but touched with the slime of this worm, all his hair will come of●; and whatsoever it touched therewith it changeth the colour of it into green. But all these he handleth untowardly, for he confounds the Stellia (which he here calls Stella) with the Salamander and Cicindele, and of these he maketh a very confused and imperfect History. Neither doth Guillerinus de Conchis, nor Vincentius (which transcribed all almost out of Guillerine) in his obscure and dark tract where he reports this story, correct it. But these things are nothing to the Cicindele, and that which they write concerning the Salamander is other where amended. Hitherto of Infects shining in the dark.  
Whether or no the Glow-worm being dead doth retain its splendour and shining, is wont to be a question. Massarius a ve●y learned man writing on Pliny his 9 Book, saith it doth, and that boys taking the Glow-worm's used to put about their head▪ the shining parts of them; with which if the hands or other parts of the body be rubbed, they also will shine in the dark. But by the leave of so great and learned a man as he is, experience teacheth the contrary. For after the Glow-worm is dead, that part whereof which so shineth in the night, though not presently, yet within a few hours after is quite lost; and seems altogether to go away with the vital spirits: this is a clear case, from experience, and I have often tried the same. This I will grant: if a certain number of those that have no wings (for those that have, shine not but only when the fly) be but put into a clear Crystal glass, so that the air may freely come at them, with a little grass, they may perchance give light for the space of some 12 days, i● every day fresh gras●e be put to them; but at the length as they languish and faint away, so the light by little and little is remitted and slackened, and in the end they dying (as before is said) it is totally extinguished.  
Vainly therefore do some boast of compositions made of them, with which they will keep perpetual light, as they suppose (amongst whom is Cardanus) as if they would bring down the Moon from heaven. Others there are not learned only but unlearned also, who have committed these compositions to writing, whereby they might the better betray their own ignorance. Of this perpetual light. Albertus makes mention, who in his Works gathers a whole bundle of lies together as it were into one body. And here now I will set down some of them that the Reader may be aware of them, and the vanity and levity of the writers themselves may be manifested. Some there are which take a great many Glow-worm's, beat them together, put them into a vial of glass and bury them fifteen days in horse dung. Afterwards they distil them through an A●en●bick, and keep the water in a clear glass. To this end Gaudentius Merula, who hath heaped up many things together from this and that Author, without any judgement, hath these words: Of these Glow-worm's being putrefied, there is made a water, or a liquor rather, in a vessel which will wonderfully shine in the dark. Such a light doth this water or liquor give, by report, that in the darkest night any one may read and write, and do any other business as he pleaseth. Others lest they should seem not to add to what is invented to their hands (for pregnant wits unless they bring forth some novelty are not well) together with the Glow-worm's digest the gall of the Tortoise, of a Weasel, and Sea-dog, putting them in dung, and afterwards they distil them. This water they say far excels all other whatsoever in lustre. Others put whole Glow-worm's in dung for nine days to digest, others for three weeks, then throwing away the Glow-worm's, they take the fat of them and keep it in a clean glass for to use. Some yet more fond take Glow-worm's, and casting away their heads, they put to them the scales of fishes, and rotten shining wood, such as glissens in the dark, with the galls of Seadogs, and so distil them through an Alembick. Others promise confidently to make letters to shine in the dark, by pricking out the yellow moisture of the Glow-worm, and anointing therewith the paper, or painting it with the same liquor in form of a star, some rub them with the oil of Linseed upon marble, and whatsoever you shall paint or write, they persuade us, may easily read in the night, be it never so dark; but let them believe them that have made the trial. Others after they have digested in horse-dung nine days, take the liquor that is left in the bottom of the glass and write with it, and so think confidently to obtain their desire. John Arden, a skilful Chirurgeon, an English man, walking after their steps, above thirty years ago left such a description of this perpetual light in writing: He gathereth a great number of Glow-worm's, and shuts them in a glassen vessel well stopped, lays them in dung fifteen days, then puts the water he finds in the bottom of the glass into a clean glass; to which he adds as much of Quicksilver, the dross being purged from it, and then he saith you must shut the glass mouth very close, and hang it where you will, and then for certain (as he affirms) it will produce the wished effect. Some have told me that this is very true, whom notwithstanding I will not believe until such time as the experiment be made before mine eyes. These and many the like you may find by reading, but what credit may be given to them is easily conjectured out of what went before. Hence than we may plainly understand how foolishly and vainly man's wisdom doth many times vaunt itself, and whither our wits may be carried, if not founded upon right Reason, the mistress of all Arts and Sciences, shunning with all diligence the uncooth rocks of opinion and self conceit.  
How wonderful the works of God are in our eyes, none can be ignorant, who shall diligently consider this little creature and weigh its nature, and its light resembling that divine light. For who is he that beholds the vanishing light of this, that doth not fix the eyes of his mind upon Christ the lasting, true, and the chiefest light of the world; and doth not call to remembrance, that holy Spirit which doth illuminate our spirits in the most obscure darkness of our understandings? But this inbred light of the Glow-worm, or rather borrowed light which some seek to extract, others strive to imitate (as for example, Albertus, Cardan, Merula, Vitalis, Mizaldus) have showed themselves very fools in my judgement. Neither have they been warned by the fatal end of Salmoneus or Alladius, who going about to imitate Jupiter's thunder and lightning, were therewith by him struck dead, and so did reap a just reward of that their impious presumption, for they felt the force of true heavenly fire, who thought to counterfeit the like with a vain crackling. Even so the wits of these times, while they seek to extract this light, by their bold enterprise do violate the Deity, and while they would seem to adornand set forth the glory of that his work, they rather detract from it and disgrace it. But we leave these to Ixion's wheel, and proceed rather piously, and modestly to behold the majesty, wisdom, and divine light in this little creature. For he which shall go about fully to search the majesty of the Creator in these small creatures shall soon be confounded with the glory of it.  
What necessary use the Americans made of them in their night journeys and business, before the Spaniard brought in the use of Lamps and Torches, hath been said already.  
But we that live in Europe, as we traveled by night (I remember) in Italy and other places, we took a great deal of delight in them, not so much because they dispelled the darkness with the beams of their splendour, but because they did illustrate the earth with their celestial light, which compared with the light of the Sun and Moon, were not to be despised.  
Neither do they only please the eye, and instruct the mind, but they are good for the body in divers diseases, for the female Cicindele being put into the matrix of the mule, causeth the woman that bears child with much danger, to be barren; saith Kiranides. Cicindeles' being drank in wine make the use of lust not only irksome but loathsome, as Benedictus saith; the same also Gilbertus an English Physician, Albertus, Nicolaus, Florentinus, and Rhasis do confidently affirm. It were worthily wished therefore that that unclean sort of Lechers were with the frequent taking of these in Potion disabled, who spare neither wife, widow nor maid, but defile themselves with lust not fit to be mentioned. Rhasis saith that the Glow-worm's are very good for the stone, if beaten with oil, and therewith the place having the hair clipped off, be anointed, which will never suffer it to grow afterwards. Bairus. If they be beaten and put behind the ears, they will divert and evacuate all Rheums falling into the eyes and teeth. Anonymus. The Inhabitants of the Isle Sorida take a good sufficient quantity of them, and mixing them with fresh black wax make them into a mass, and lay it in the hot sands till it be half consumed away: of this mass of the bigness of a walnut, both young and old do take two hours before meat and two hours after; which do not only infuse heat into the obscene part, but vigour also. Thevetu. But this is not to be understood of the ordinary or common Cicindele, which as is aforesaid causeth sterility and barrenness; by these Thevetus meaneth those Glow-worm's reckoned amongst the kinds of Juli, the which being taken in drink do after the same manner with the Cantharideses, as Merula writeth, provoke both seed and urine. Alexius very highly commends them for excellent baits to fish withal, being fastened to the hook. Weckerus saith that by a gentle decoction of them in a glass Alembick, is made a water very useful to that end. But I am rather of Alexius mind, the which experience also confirmeth.   

CHAP. XVI.  
Of the Locusts.  
THe Locust is called of the Arabian, Gieat, Gierad, Gerad; of the Illyrian, Kobilka, Bruck; of the Sclavonian, Knonick; of the French, Sauterelle, Sautereau, Languoste; of the Spaniard, Lagousta, Gasanhote, Gaphantoles; of the Italian, Cavalerto, Soliotta, Saltello; of the Germane, Heuschr●ck, Sprinckhaen, Sprinkell; of the Dutch, Hupperlinck; of the English, Grasshopper, from leaping upon the grass; of the Latin, Locusta, as some think à locis ustis; for that they scorch all places where they touch, and eat up and devour all things; of the Hebrew, Arbeth; of the Polonian, Konick, Szarancza; of the Hungarian, Saska; of the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whence comes the diminutive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Locustula, vel Locustella, a little Locust. The jonians call them from the number of their wings Tetrapleurides; that is to say, four winged creatures; others call them Cornopas, Parnopas, and Pornopas; from whence Hercules and Apollo were called of the Athenians Parnopii, because they drove the Locusts out of their country, as Pausanias, Hermolaus, Caelius Rhodoginus, Lilius Giraldus, Camersius, Strabo, etc. have observed. Notwithstanding the word parnops (if the interpreter of Aristophanes deceives us not) signifieth that sort of Locust only which is easy to be handled with the hands. But before we enter into the description and division of them into their several kinds, I cannot but admire with Marcellus Virgilius, the workmanship of Nature, in which I know not, as I may so say, whether she did more seriously sport herself, or more sportingly labour. For who first of all is able to describe so many colours in one body? who is able to set forth so many divers shapes of bodies, goings, leapings, flyings. For some there are green, some black, some blue, some one part of them of this colour, on the other of another. There are those which are of another colour in their flight, than they seemed to be of before. There are some fly with one pair of wings, others with more; those that have no wings they leap, those that cannot either fly or leap, they walk; some have longer shanks, some shorter, and amongst these some have more and shorter joints, some fewer and longer, some there are that sing, others are silent, as the Seriphiae: some do no harm at all to tillage, so that children may take them up in their hands without hurt: others on the contrary are the pest and destruction of all that up grows through a whole Country.  
And as there are many kinds of them in nature, so their names were almost infinite, which through the neglect of Naturalists are grown out of use.  
Now all Locusts are either winged or without wings. Of the winged, some are more common and ordinary, some more rare; of the common sort, we have seen six kinds all green, and the lesser of many colours.  
The first of the bigger, hath as it were a grass cowl or hood which covers the head, neck, and almost half the body: the wings come from the neck underneath, of a greenish colour, speckled with a few small black spots, the back green, the belly dusky coloured, the tail or stem at the end blackish; it hath a great mouth▪ and strong big teeth, excellently made to devour the fruits withal. The second seems to be like this, but that the hood is fastened to the neck; the nose also and mouth are more red▪ and it hath greater spots in the wings. 〈…〉 third is of a green co 〈…〉 〈◊〉 shanks whitish, the tail blackish▪ 〈◊〉 wings beset with greater store of spots, and about the edges of a pale red.  
Now these are females, from whom the three males differ in this, that either in the end or above the tail they have two or three prickles or stings, and the middle of their hood appeareth more red.  
The first sort of the lesser Locusts, called of the Tigurines, Holtsspecht, is in body black, the utmost wings spotted, the innermost spattered with vermilion; the thighs brown or swarthy, with black lines curiously drawn up and down. Of the second the cornicles, eyes, and shanks are of a pleasant red, the thighs or shanks are also diversified with black lines, the wings speckled, the belly of a dark red upon yellow, all which do exhibit a very fine pretty creature. The third seems to be of a dark ash-colour, the cornicles very short, and the wings of an unusual length, longer than the body. The fourth is all over of a darkish green, but that the hood is set with two black lines, and the ends of the shanks are of a lively shining red. The fifth is a little lesser than the rest, but in ordering and variety of colour, more pleasant to the sight; the body, head, and feet are of a faint red, with green wings, and a golden lace drawn through the middle of the head very bright and shining.  
All those of the lesser sort have wings as long or longer than their bodies, they have bends no ●●ng or prickle in their tail, nor bear any s●em; they are seldom seen in the corn but altogether in meadows and pastures, as I have seen them in France, and our Country of Britanny: I have seen only three kinds very rare, i. e. Italian, Greek, and African: they are called Nantes, foretellers, either because by their coming (for they first of all appear) they do show the Spring to be at hand, so Anacreon the Poet sang; or else they foretell dearth and famine, as Caelius the Scholiast of Theocritus have observed. Or lastly, because it always holds up its sorefeets like hands praying as it were, after the manner of their Diviners, who in that gesture did pour out their supplications to their Gods. Of this Italian Mantis (whose figure we do here represent) Rondeletius makes mention in his book de Piscibus, in these words: It hath a long breast, slender, covered with a hood, the head plain, the eyes bloody, of a sufficient bigness, the cornicle short, it hath six feet like the Locust, but the foremost thicker and longer than the other, the which because for the most part she holds up together (praying-wise) it is commonly called with us Preque Dieu, the whole body is lean.  
So divine a creature is this esteemed, that if a child ask the way to such a place, she will stretch out one of her feet, and show him the right way, and seldom or never miss. Her tail is two forked, armed with two bristly prickles: and as she resembleth those Diviners in the elevation of her hands, so also in likeness of motion; for they do not sport themselves as others do, nor leap, nor play; but walking softly, she retains her modesty, and shows forth a kind of mature gravity. Though Pennius affirms that he often saw this kind at Montpellier, yet in his papers he saith that he received the figure of it from the worthy Antonius Saracenus, a Physician of Geneva.  
Another species of this Mantis, Carolus Clusius sent from Vienna exactly described, being brought thither out of Greece, which is like unto the former in shape and magnitude, but of another colour bestowed on it either by nature or the place where it lives; for it hath cornicles of a full yellow, the eye of hyacinth colour, the wings of a faint yellow, the rest of the body of Amethyst, only that the feet shanks, as also the joints of them were more hairy and white, and the claws of the fingers bended backward were black.  
Concerning the copulation of Locusts, I rather subscribe to Valeriola (who hath searched diligently into their nature) than to Aristotle himself. They couple, saith he, (as I have seen) by the 
Their Copulation and Generation.  male getting upon the female, at what time he puts those two prickles that come out of the end of his back into the matrix of the female, and so they continue in conjunction very close and for a long time, in so much they can scarce with your hands be pulled asunder when once coupled, neither by leaping and motion, or any other way. The female being tickled underneath, moveth her womb very busily, and applying herself with the bottom thereof to the male, doth hold him for a long while, sometime with the opening of the matrix, sometimes with the shutting or closing of it again, augmenting the pleasure of her venery: for while the matrix is open the male gets into the bottom or farther end thereof; and when it is contracted or closed, she is delighted with the affriction and tickling of the womb and the passages thereof. Now●here are to be seen two passages in the secret part of the female separated by a kind of partition, and are covered over with a little thick cover, which in the outside is black, hard, and gristly, but within somewhat roughish, hairy and wrinkled; at the bottom of this the matrix appears whitish like that of Women.  
Now the female bringeth forth (as Aristot. saith) the little stem that grows to her tail, being stuck in the ground, and then layeth all her burden together in the same place, not scattering up and down, but as it were like a honey comb. Hence proceeds a kind of little worm in the likeness of an egg, included in a little earthly thin membrane, the which being forced open, out come the Locusts and fly abroad. But (by the favour of so great a Philosopher) they lay eggs indeed in the beginning of Autumn, though not of the fashion of eggs, as I have seen with my eyes, and have had them in my hands. The which feature is so tender, that with the least touch it is bruised to pieces. Neither is it laid upon the superficies of the earth, but somewhat deeper, and in the winter under ground: where in the winter they being perfected by concoction, in the subsequent year, almost at the latter end of Spring they come forth out of the shell or membrane aforesaid, wherein they were, being little blackish Locusts creeping up and down without either shanks or wings, which afterwards in a short time become bigger. They bring forth at the latter end of Summer, and when they have so done they forthwith die, certain little vermin breeding about their necks (as it happeneth to the Beetle) in the time of their bearing, which do strangle them. These dying after such a foolish fashion as they do, are yet able at their pleasure, any one of them, if it do but fasten on his chaps, to kill a Serpent. In a wet Spring the eggs perish, but in a dry then there is a great increase of them. Some will have them to be brought forth and to die twice a year, (in the number of whom is Willichius) that is to say, at the rising of the Pleyades they come forth, and die at the setting of the Dog-star, than others to be brought forth. Some say at the setting of Arcturus. In mountainy places, and of a thin air there breed no Locusts, but in plains and places full of cliffs and chaps; nor do they lay their eggs upon the superficies, but in the chinks and caverns of the earth, both that they may be the better concocted, as also better preserved from cold and rain.  
That they should be generated of the carcase of a Mule or Ass (as Plutarch reports in the life of Cleonides) by putrefaction, I cannot with Philosophers determine; first, because it was permitted to the Jews to feed on them: secondly, because no man ever yet was an eye-witness of such a putrid and ignoble generation of Locusts.  
They die several ways. For the male after copulation (wherein he tarries very long, and as 
Their Death.  it is probable, till all his radical moisture, and all his spirits at once are exhausted with his venery) presently expires. As in like manner all the females as soon as they have brought forth, whether with vehemency of pain, or numerous feature, I know not, the which being very great cannot choose but spend and exhaust the strength thereof. Oftentimes also great swarms of them being lifted up into the air by the wind, which afterwards failing, they fall down into the sea, or standing lakes. They are reported to pass over to far remote shores, continuing their journey for many days together, they are to be seen very great, and also they make such a noise with their wings, that you would think they were a flight of birds, and they darken the Sun. They come ofttimes out of afric into Italy in great numbers, biting and gnawing all with their teeth, even the doors of their houses. Neither do they hurt the corn fields, pastures, meadows, 
The mischief they do.  gardens, orchards, with their biting only, but also with their black, burning stinking d 〈…〉 g, and especially with their choleric and bitter foam or spittle, the which (as Valeriola witnesseth) they vent in great abundance out of their mouths as they by't. Yet notwithstanding they are not venomous, the Parthians and certain of the Aethiopians live of them, esteeming them very dainty meat. They are said in India to be three feet in length, their shanks and thighs when they are dry serving for saws to saw withal. That sound or noise which they make, Aristotle saith is made with the rustling of their wings. But according to Pliny, it seems to proceed from the hinder 
How the Locusts make a noise.  part of their head. But I suppose it is caused three manner of ways, by the grating of their teeth as they by't the herbs, with the clapping together of their wings as they flutter up and down with them, with the rubbing of their hard neck and shoulders one against the other whilst they leap and themselves like soldiers armed with helmet and breastplate, are used to do.  
Now we are to speak of the Locusts which have no wings, and those especially are Bruchus, Attelabus, and Asellus.  
Five other kinds of Locusts are numbered up, Joel 1. Amos 4. Deut. 28. and Psal. 78. namely Gaza, from shearing; Jelak, from licking; Chazil, from destroying; Thelatsal, from the blasting 
Kinds of Bruchi.  and rust it brings to corn; and Chenamal, from staying; because where it sets up its station, it tarrieth there, and forsakes it not▪ Rodulphus Modius on Leviticus and the Prophet Joel reckons divers kinds of Bruchi; some are golden colour, others yellow, others grey; also from a whitish worm in frothy dew that in May sticks to plants, a certain winged green creature is bred, in form like to the smallest kind of Catterpillar, first it leaps, and and afterwards it flies, and therefore I think fit to call it Locustella, a little Locust. The English call that frothy matter Woodsear, as if you would say the putrefaction of the wood. The Germans call it Cuckoo-spittle: but what form that was of which Suidas calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Celius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Nicander, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Aristophanes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Eustathius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Phavorinus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Isidore, Ludolochra; truly I cannot tell, and I would gladly see some Oedipus who would declare their nature and use. But because Marcellus affirms that there are some Locusts that use but two wings: and Willichius ascribes to some six wings; they should either have described them, or have held their peace in a matter that exceeds belief. Also he slipped very absurdly, when he assigned a King and a Monarchy to be amongst them. May be amongst many little ones he found one great one, and saluted him for their King, because he excelled in magnitude; but Solomon, (that was of Philosophers and wise men the chief) saith they have no King, but are subject to a Commonwealth as Pismires are.  
How God by these very little creatures did punish the pride and haughtiness, and hard heartedness of Pharaoh, is apparent enough out of Exodus, and is spoken o● every where. In the year 
The mischiefs Locusts do.  170. before the birth of Christ, all the meadows almost were covered with clouds of Locusts, and a hundred years after about Capua a great multitude of them filled the country. Julius Obsequens. In the year after Christ, 181. the war long enduring in Illyricum, France, Italy, and at last being ended, that nothing might be wanting to punish those Nations, an innumerable company of Locusts, and far greater than the ordinary ones, consumed all the grass round about. In the year of our Lord, 591. when Agilulphus reigned in Lombardy, a very great plenty of Locusts afflicted the Country about Trent, which are reported to be brought out of Africa by force of the winds; but the greater part of them were cast down with storms and drowned: but they were no less hurtful and deadly to the Italians; for by the waves they were brought to the shores of Cyrenis, and by their venomous stinking smell, they caused such a plague amongst mortals, that Julius writes, that of men and cattle there died above 800000. Also at Venice, and about Brescia for want of corn, (for the Locusts had consumed all) so lamentable a plague followed, that in the year 1478. when these things happened, above 30000. men died of it. Again in the years 593, 693, and 811. Locusts came flying out of Africa after a great drought, that devoured plants, herbs, and barks of trees, whence followed a strange famine, and such as is elegantly described by the Author of Naumachia, in these verses:  
— The nurse child of death,  
Famine was present with her empty veins,  
The poor with hunger starved, their breath  
Was spent; for neither broth nor bread remains:  
Upon their mouths and guts hunger laid hold,  
They move their chaps, and bite their teeth, not meat,  
Through wrinkled skin their bowels might be told:  
Nothing but skin and bone, they'd nought to eat,  
In stead of belly stood an empty place,  
the breast hung down, and seemed for to stay  
On the back bones rough grate, pale was the face,  
Lips white, eyes sunk, teeth stark, all was like clay.  
Nor was France free from their teeth and devouring, but in the years since the time the Virgin brought forth her son, namely in the year 455, 874, 1337, 1353, 1374. was miserably waited, and the Citizens consumed by famine, and very many killed by a plague that followed it, and sometimes it lost a third part of the inhabitants. These Locusts had commonly six wings, and were brought thither from the East. But at length by force of winds they were carried into the British Sea and drowned there: but by the flowing of the sea they were cast to the shore, and infected the air, and caused a plague no less cruel than the famine that went before. Otho Frisingensis. Also in the year 1476, they wasted almost all Polonia. In 1536. innumerable troops of Locusts were brought by winds from the Sea Euxinum into that part of Sarmatia which is called Podolia, they did change their camps in a military order, and they eat up all that was in the fields where they pitched both by day and night; these of an unusual greatness at first wanted wings, than their wings growing forth, they flew at pleasure; and what shall I say? they eat not only herbs and leaves, and flowers, but hardly left any bark on the trees. Then they wandered through Germany, and came as far as Milan, and having devoured all there they returned to Polonia and Silesia. At last in November, for so long they lived, when they were consumed by force of cold, they raised such a stench, that had they not been eaten up by hogs, and wild bores, they would have caused as great a plague, as they had done a famine in Germany and Italy. In the year 1543, Locusts did a very great mischief to the Countries of Misnia and Marchia: at which time they were so frequent in Lucania, that being in heaps they were above a cubit high. Jacobus Ekcelius. In the year 1553, it is commonly known what great damage the mighty company of Locusts did at Arles: whilst we were writing this, we received news that the Spaniards were sorely afflicted with swarms of Locusts brought thither out of Africa. For they flew like Armies through the skies, and darkened the air. And the people when they saw them, rang all their bells, shot off ordinance, sounded with trumpets, tinkled with brazen vessels, cast up sand, did all they could to drive them away; but they could not obtain what they desired, wherefore sparing their labour in vain, they died every where of hunger and contagion: as the Mariners and steer-men reported to us, who escaped very hardly from that danger themselves. Eutropius lib. 4. makes mention of very great Locusts, which were seen not far from Rome, to the wonder and amazement of the beholders, the inhabitants were so afraid of them, for their devouring nature, that they were frighted at their sight. Hence we may collect that those creatures are not the smallest amongst the Armies of the Lord of hosts, when he pleaseth to punish the sins of men, and to revenge himself on the despisers of his Laws. But as his Justice is admirable, so in his greatest severity Mercy is not wanting; for being that Locusts have brought sundry Nations to want and hunger, and they have had no thing to eat, these Locusts have died suddenly, and became meat for the people they afflicted before: the people of hot Countries, 
Their Use.  (whom especially they spoil of their increase of fruits) as the Aethiopians, Tagetenses, Parthians, Arabians, Lybians, Mellenses, Zemenses, Darienenses, Africans, and those that live about Lepris, the Azanaghi, Senegenses, people of Mauritania, and others, live chiefly upon Locusts, and account their eggs to be dainties; others prepare them thus: First in a low large place they make a great smoke, by which the Locusts in flying are hindered and forced to fall; than when they have taken them they dry them with salt, the Sun and smoke, and cutting them in pieces, they keep them for their yearly provision, as we do fish, not only those which have large legs, but the Attelabi, the Aselli, Asiraci, and almost all kinds of Locusts, as we collect out of Dioscorides, Strabo, Pliny, Solinus, Agatharsis, Plutarch, Avicenna, Posidonius, Leo and Dionysius Africanus, Aelian, Diodorus Siculus, Aloysius, Cadmustus, Agricola, and the Centuries of Navigations, whence they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Locust-eaters. Yet though they accounted them amongst their choicest meats, yet the Grecians esteemed them but for meaner fare; if we believe Aristophanes and Plutarch in Sympos. where he calls them the Sustainer of the Countreymans' table: S. Matthew in the 3. chapter, saith that John the Baptist lived upon them and wild honey; and God appointed four 
Levit. 12.  sorts of them to be clean, and suffered the people of Israel to feed upon them: whosoever desireth more concerning Locusts for food, let them read the most learned Annotations of Venerable Bede upon St. Matthew. They have no venom in them; yet they that feed on them are not long lived, and seldom live to 40 years, and frequently die young, as Diodorus Siculus, Agatharsis, and Strabo have observed. St. Ambrose saith that Locusts hurt neither men nor fruits by themselves, but nourish them; and feed not on fruits unless God command them. But when God gives the word, they kill men, spoil the ground, and execute the vengeance of God. Mantis, as I said, shows travellers their right way; Ophiomachus kills Serpents, all Locusts foreshow the Spring, and what is more acceptable to us? and if by so great multitudes they foretell of famine, by that they sweetly invite us to prayers and repentance; they live so lovingly together, that they stand in need of neither King nor Emperor; for they fly together as Solomon saith, Prov. 30. without a King and live in concord, whence is that saying of Ecclesiastes, Thy keepers are as Locusts, and thy children as the young Locusts: that is, not only numerous, but unanimous, and conspiring together.  
What concerns their use in Physic, the Locusts are serving to that end also: for their smell 
Their use in Physic.  cures the Strangury, especially of women. Dioscorid. Bread eat with the flesh of Locusts, is good for those who are troubled with the Stone: fried Locusts take away the roughness of the nails: Locust legs bruised with Goat's tallow, cure the Leprosy. Pliny. Nantes cure hard scrofulous tumours. Aselli dried and drank with wine are excellent good against the stinging of the Scorpion. Attelabi, cure the stinging of Bees, Wasps, Hornets, and hurts by Bloodsuckers▪ Dioscorid. Eupor. and Pliny 29. 4. Arnoldus prescribes this composition for the white skins of the eye for dimness, and a cloud, Breviarii lib. 1. c. 16. Let the Locusts be not altogether green, nor wholly black thrust a string through them and strangle them in a little White-wine, then dry them in the shade, then take Primrose roots, and Fennel roots, dry and powder them, and mingle them with the powder of the Locusts, then keep the powders bound in a cloth, in the said White-wine in a brazen vessel; of which Wine (the cloth being first gently crushed) drop two or three drops into the eyes: As for their quality and temperament; unsalted they heat a little, they inflate, increase seed, stir up venery, when they are salted it seems they are of worse juice, they cause thirst and burn the blood; yet they hurt not dropsy persons, nor such as are leucophlegmatical. Silvaticus. Farther▪ to touch upon other uses of them; Locusts, their feet and wings taken away, are good to feed young Peacocks. Columella. Frogs about lakes, and many fish feed on Locusts, which is so well known, that Bellonius witnesseth the same. Also the Saleucians' have a bird feeds on Locusts, as Hesychius remembers. Jackdaws do also devour them; wherefore at the public charge they are maintained in Thessalia, Illyrium, and Lemnos: for they not only destroy Locusts coming, but they also devour their issue, whereby corn is preserved unhurt. Also they are food for Rooks, Choughs, Hens, Geese, Ducks, for Hogs also and sheep, as besides histories, and long experience, Plutarch witnesseth in his book of Isis and Osiris. Lastly, if any credit may be given to Apomasaris, a man most learned in the learning of the Indians, Persians, and Egyptians, to dream of the coming of Locusts is a sign of an Army coming against us, and so much as they shall seem to hurt or not hurt us, so shall the enemy.  
Now it will be time to show by what means the over great abundance of them may be driven 
How they may be killed and driven away.  away by the providence and wisdom of man, and so I shall conclude this Chapter. Pliny saith, that in the Country of Cyrene, it was ordered by a Law, that thrice in the year they should war against the Locusts. First, breaking their eggs, then destroying their young ones, then by killing the grown Locusts. If any failed of this duty they were punished for their default. The Magnesii and Ephesians march out in military order against them. It is no wonder that divers Nations took counsel how to destroy so cruel an Army, whereas in divers places of Africa and Mauritania, they are so numerous and mischievous, that they force the inhabitants to seek out new habitations. We observed out of Pliny, Valeriola and Peucerus, divers ways to break and destroy their eggs. At the entering of the Spring, rivers are turned upon the places where their eggs are, so that they abundantly wet all the surface of the earth, or the greatest part of it. If the place be so situated that they cannot do this, multitudes of men trample over the ground, so that no place is left, that is either higher or deeper than the rest; if they cannot prevail with their feet, they use a drag, a harrow, and a roll that are very heavy, such as Countrymen use, that they may the more easily bruise them, and levelly the ground the better. Also abundance of military Chariots would do no hurt here, for by frequent and often running up and down with the wheels, they would break the eggs: I should also commend the use of the plough, which would dig and turn up the earth, and cut the nests of the Locusts. Some counsel to fright the old Locusts with ringing Bells, sounding Trumpets, beating Drums, and by discharging great Guns, to make that terrible Salmonean noise, that may drive them away; some think that by great cries and shoutings of men, they may be terrified, as if the beating of the air might shake them, or as though they heard any of those terrible noises, as some absurdly dream. Others make deep ditches in the fields, and with crackers that beat the air, drive the fearful Locusts thither by degrees, and when they are come into these ditches, they are suddenly overwhelmed with earth, or casting in rubbish, they cover and destroy them. Some affirm that they are taken with pickle made with Locusts, that by it they fall suddenly into a deep sleep, and afterwards die. By these acts, saith Valeriola, the Locusts that vexed the people about Arls were destroyed in twenty day's time. In Syria they fight against them in a soldierly posture. In the Island Lemnos, all Soldiers are bound to bring a certain measure of Locusts to the Magistrates every day. Some Nations, as I said, feed Jackdaws at the public cost, that as occasion is they may destroy the Locusts. Moreover the birds, namely Storks, are called Seleucides, which the inhabitants of the Mount Cassian formerly obtained to be sent by Jupiter against the Locusts that destroyed their corn. These birds come yearly to help them, but whither they fly back, or whence they come, no man can tell. So soon as the Locusts are destroyed they forsake the Mountain, and go home again. Our new Authors mightily commend the smell of brimstone, and of gunpowder, and think they will kill Locusts by their smell; but if a cloud of Locusts or swarm come tumbling into a land, let all the inhabitants lie close in their houses, for if they see no man in their journey, they will readily pass over that country, or else they will easily remain in that place. But if they be come before it be observed, they will touch no herb nor corn, nor any thing that is sprinkled with the decoction of bitter Lupins, and wild Cucumbers, for they perish so soon as they touch them. It may be the decoction of the lesser Centory, Wormwood or Walnut leaves would do the same. Also they are said to pass from those places where bats are hanged aloft on the trees. Moreover, if you burn Locusts taken in pits, the same way as I said, that fume will either choke the rest that are near, or will make them fall down, that they may be easily taken with your hands, or they will die of themselves, being afterwards weakened with the Sun. If you would defend vines from them, sow three grains of mustardseed near the root, for they sprouting up afterwards, will by their sharp scent, kill all Bruchi and Locusts whatsoever that come near them; as the geoponics of Cassius and Dionysius Vticensis (not rightly ascribed to Constantine the Emperor) do persuade us. Aristot. 4. hist. 8. saith that Locusts are driven away with the fume of Brimstone, Hartshorn, or Storax. Palladius from the rules of Democritus, lib. 1. tit. 35. writes that Locusts will hurt neither corn nor trees, if many river or sea Crabs be put in an earthen vessel with water, and be covered and set in the Sun, that they may evaporate so for ten days, than whatsoever you would have take no harm, sprinkle with that water every eight days, till the corn be perfectly grown. Arnoldus saith that Locusts are driven away with the fume of Ox or Cowdung, or the smoke of the left horn: but why doth he superstitiously exclude the right horn? for reason and nature hold right to be better than left. The Magicians trust much to their trifling charms, whom sigh Pliny hath lib. 37. cap. 9 charged with extreme madness, and vanity unspeakable, I shall say nothing to detain you with. Peucerus▪ lib. de Divinat, gener. writes, that the Romans when they knew not the true God, whensoever they saw swarms of Locusts, used fasting, sorrow, sacrifices, and all means to pacify the angry gods, and afterwards they more carefully adored Jupiter, who drove them away. Eudoxus saith, that the oriental Galatians, upon such a tempest, come to the god of Birds, and desire him often to drive away the Locusts that swarm in their lands. This should admonish us Christians that are entered into the rites of the true God, and are instructed by the perfect light, that the sure way to drive from us hurtful Locusts is to call upon God by prayer joined with true repentance a●d unfeigned piety, without which all our force and inventions will come to nought, nor will all our devices avail at all. For I highly approve of that saying, For all remedies without God's assistance are idle enterprises of men, but when God is pleased, and blesseth the means, then are they remedies indeed.   

CHAP. XVII.  
Of Grasshoppers and Krickets.  
OF all the Infects making a stridulous noise, the Grasshopper challengeth the chief place, and by great right too. For in the heat of the day he sends forth a most shrill and musical sound, sustaining his life with dew without doing any harm to herb or trees. Amongst the Greeks he hath divers names, according to the diversity of Country's, generally and by a common name he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the Eleans, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; by the Sideti, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; by the Cretians, (as Bellonius saith) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; by the Countrymen of Suidas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it lives by sucking out of the dew. They attribute also divers names and appellations unto it from its sex, age, bigness, and singing. For the female which doth not sing at all Aelian calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Stephanus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that sings not; Eustathius thinks it is not a Grasshopper, but another kind of creature like it. So doth Athenaeus s. 4. from Speusippus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like to a Grasshopper, or the Bird called a small Turtle. Indeed the words of Lia out of Alexis cited by Athenaeus in his Thraso, give in a large testimony to the same, both that the Cercopa had a voice, and was of a divers kind from the Cicada or Grasshopper (I never saw the female Cercope, nor the Pie, nor the Nightingale, nor the Grasshoppers male) unless perhaps the Grecians were wont to keep together in their caves the male and female Turtle, so we should say they joined together in like manner, the male Grasshopper and the female Cercopa; for that they did not only keep them together with the Pie and the Philomele, for their singing sake, but that they might behold their mutual embraces, dalliance and lustful pleasure. Add to this that Athenaeus calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the more talkative; so far is he from attributing all the business of singing and making a noise to her male, contrary to the custom of the female.  
The Grasshopper when it comes to be old is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when young and tender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Hesychius observeth. The little Grasshoppers (which Gaza calleth Cicadastras, and we Cicadulas) the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signification I wonder that it is passed over by Stephanus. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, put substantively, signifieth the least Grasshopper of all, as Eustathius witnesseth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also do signify the lesser Grasshoppers, as we read in Calius, although Eustathius will have them to be creatures of another species, like to Grasshoppers, as otherwhere he calls them the females of Grasshoppers. These Dionysius will have so called of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the sound they make. The more vocal and obstreperous of them called E 〈…〉 eladi, are the Achetai, or the Males, making indeed a very pleasant and musical noise. The other being mute and more wild are called Sigalphi, from their silence, as also Acanthii. In Arabic, Gituole, and Cicuale, Vulderetriche and Robiche. Silvat. Cicara is a barbarous word of a Latin or Spanish word corrupted. In Italian Ligallo, Cicara, and otherwhere Lazenzala; In Spanish Cignatregas, and Ciganre; in Germany and England I do not hear that there are any Grasshoppers to be found, but if they be, they are in both Country's called Bow-krickels, or Ba●lm Krickets; in Flanders, Feildtdresin; of the Walloons, (if I mistake not) Straffen; in Polonia, Konick, Zyemuyco, Spiewa. Sometimes the name Krickets and Grasshoppers, are promiscuously used, which cannot be, unless you will say that the Kricket is a Grasshopper without wings. The Latins as some that hunt after words will have it derive the word Cicada, quasi cito cadens, (i. e.) quickly perishing. And that indeed is the Epither that Arist. gives it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the short lived Grasshopper, for so indeed it seems to be.  
The Grasshopper amongst the Infects, is the only one of those kind of creatures that is without a mouth, but hath it otherwise supplied, by a long kind of compact fast substance, which like a promuscis supplieth the place of a mouth and tongue fashioned round and hollow like a pipe or gutter, reserved for the most part within, having ten streaks running athwart it, with the which it sucks the dew, the only nutriment that it hath, and which is peculiar unto it, as Virgil saith, Pascuntur dum rore Cicadae: Whence it is in Athenaeus that the question is controverted, afterward concluded, that water alone is able to maintain life, because with it alone the Grasshoppers are sustained. Hence it is that elsewhere he repeats the saying of a certain Parasite to this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. I am not such a one as liveth on dew nor herbs. And that of Theocritus is very like it: Doth he live on dew like a Grasshopper? Away then with that Fable of Aesop which is commonly received, that the Grasshoppers begged food from the Ants, for we may learn out of Plato, that the Grasshoppers are consecrated to Apollo, and the Muses bestowed on them this boon, that they should live only by singing, not so much as mentioning the dew. We shall also pass over those inventions of Tzetzes as not worth the mentioning, who reports that the Grasshoppers are always provided with food in great variety. It is reported by Antonius Altomarinus in his Book de Manna, that the Grasshoppers do suck the juice out of the bark and leaves of the Ash-tree, or Elm chiefly, the which we call Manna, but yet it is more likely that they suck it off from herbs, or out of them, as the Butterflies do, both because they are always found to be empty within, and for that they are not perceived to void any thing, unless it be when they have taken in a little more due than ordinary, they cast out of their bodies the superfluity thereof, as the Countrymen have observed.  
The body is fastened to the head by a very short neck, or rather none at all indeed, the shoulders are spotted with green and black, the breast is of a bright green well towards white, out of which come three feet and shanks on each side of a leek colour; the belly in the bigger sort is two fingers in length, and one in breadth; the inner part of the belly resembles a target ending in a sharp point, and is compassed about with an hem having twelve or thirteen joints in it; within appear certain incisures of the same colour with the belly; the males (that is, the least of the two) have the end of their tail forked; the females on the other side whole; their back is blackish with seven or eight green lines or incisures drawn athwart the same; the wings very curious, of a silver colour, and painted with dusky spots and specks very trim, the outermost twice as long as the innermost, and more various: the dark brown is more rarely seen, which Ludovicus Armacus a very diligent Chirurgeon, brought from Guinea, and gave to Pennius: also Mr. White a rare Painter, gave him another brought forth from Virginie, it was all of an ash-colour, (it may be it was that the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) but it was like the former in proportion, it hath both its wings silver coloured, but not at all, spotted, and the former green ones were. Those that live in quicksets are most green and big, those that are found in oats, or corn, or grass, are of divers colours according to the place where they be, and are far less than the rest.  
Amongst the Grasshoppers the females are silent; the males do in a manner loath venery, neither are drawn unto it but by many enticements of the female. But our women have more tongue by far than men; and the men behave themselves more lasciviously than women. What is to be added further. The Grasshoppers of all other Infects seem to be without passion, but the perturbations of our minds do carry us on so headlong, that upon every slight cause, yea none at all, we wax hot with anger, pine away with grief, burn with envy and jealousy.  
Now for the music which the Grasshoppers make, amongst all the Infects there is none like it, accounted so sweet amongst the Ancients, that they equalled it to the sound of the Harp, as Pollux writeth, and it may be Lucretius therefore called Grasshoppers Teretes. When Timon Sillographus would commend the eloquence of Plato, he compared it to the music of the Grasshoppers: his words are these: Plato sings sweetly, and as well as the Grasshoppers. They begin to sing in the heat of the day, even at what time the reapers would otherwise leave work, wherefore those laborious chanters get them up into trees, and there fill the ears of the labourers and passengers with their melodious noise. For as music is a kind refreshment and recreation to the fainting spirits and tired brain, so the unaffected notes and lays of the Grasshoppers, and the earnestness of their contention in singing, doth serve as a spur to provoke men to endure labour, and doth not only invite the reapers to gather the fruits, but detains th●m in their work.  
Of the strife between Eunomus of Locris, and Aristo of Rhegium two Harpers, and Eunomus getting the better, by reason of a Grasshopper flying to his harp and sitting upon it and supplying the place of his broken string: read Antigonus Mirabilium narrat. l. 1. & Strabo Geograph. l. 6. Of which contention also Solinus makes mention: and indeed the Ancients by the Grasshopper understand Music, and therefore they painted the Grasshopper sitting upon Eunomus Harp, as the known Hieroglyphic of the Muses, as Strabo, Phlegeton, and Pausanias give us to understand.  
With the Athenians it was the symbol of Antiquity and Nobility, and to that end (as now the Spaniard doth the golden Fleece) so they wear golden Grasshoppers embroidered on their Hair, from whence they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Author of the Anthologies saith further in his third Book, that the Ancients had the Grasshopper in such veneration, that they made a monument for it in the Promontory of Taenarus in the Country of Laconia, and engraved a very elegant Elegy thereupon in its praise; to which Orus Apollo, Hieroglyph. 2. doth subscribe. In a word, there is none to whom the music of the Grasshopper can seem harsh or unpleasant, but is either not well at ease in his mind or his body, and so can be no competent judge of musical strains. The Grecians had them in such estimation, that they kept them in Cages to please their ears with them.  
Now to add something concerning the manner how they make this noise, and then to proceed to their original and death. This stridulous and obstreperous noise they make, some think to be caused one way and some another.  
Pierius thinks it is form in the snout or promuscis: Proclus Diadichus, by the rubbing together of their wings, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, The Grasshopper sings by frequent clapping of its wings together, and so it makes a noise. And the same thinks Hesiod. But that they sing not with their mouth all men know, as neither by the rubbing of their wings together as the Locust doth, but by the reverberation of a little membrame under the flabells; (so they call those two cover behind the hinder thighs cleaving to the belly) or as Aristotle describes it in brief. They make this noise by reason of the air striking against the membrane under the midriff; for by that means it being distended or remitted, and forced up and down, there breaketh forth a stridulous sound, such as the boys make with their reed or oaten pipes, which have a thin skin, which being pressed down, shaken or intended, it must make a sound. And this is the reason why the female Grasshoppers sing not at all, because they want that space between the thighs, where this thin membrane grows in the males and causeth this sound. Others make the females to be more cold by far than the males, and that they make the cause of their silence. But forasmuch as Eunuches, old men, and old women, make most noise and greater than young persons that are more hot, therefore frigidity cannot be the cause. Add further (if we will stand to the judgement of Hypocrates) that women are more ●ot than men; but if they be not so, yet it must needs be acknowledged, that the female Grasshoppers are more hot than the male, because under the midriff they are not so divided but the males in that place (were it not for that little membrane to hinder) they might easily be blown through. Nature certainly intended by denying a voice to the females of these Grasshoppers to teach our women that lesson; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what ornament silence brings to the female sex.  
They begin first of all to sing about the latter end of the Spring, the Sun being 〈◊〉 past the Meridian, and perchance in hotter Country's sooner, where quicksets or thicke●s are 〈◊〉 rare, there they live more happily, and sing more willingly. For they are of all creatures the least melancholy, and for that reason they do affect not only green and pleasant 〈…〉 es, but 〈…〉 on and open fields. Yea they are not to be found in those places where there are no trees at all, nor where there are too many and too shady. Hence it comes to pass, sa●t● Arist▪ that a● Cyrene in none of the fields there is there any Grasshoppers to be found, whereas near the Town they are frequently heard. They eat also cold places, indeed they cannot live in them. They love the Olive tree, because of the thinness of the bough and narrowness of the leaves whereby they are less shady.  
They never alter their place, as neither doth the Stork, or at least very seldom; or if they do they are ever after silent, they sing no more; so much doth the love of their native soil prevail with them.  
In the Country of Miletus (saith Pliny) they are seldom seen. In the Island Cepholenia there runs a River, on the one side whereof there is plenty of them, on the other in a manner none: that which I should take to be the cause, is either the want of trees, or the too much abundance, or else a certain natural antipathy of the soil; as Ireland neither brings forth not breeds any venomous creature: for the same reasons they do not fancy the Kingdom of Naples; although Niphus relates that to be done by the enchantment of one Maro. Timaeus that writeth the History of Sicily, reports that in the Country of Locris on the hither side of the River Helicis they are marvellous loud; on the other side toward the city of Rhegium, there is scarce one to be heard: they are not therefore silent because Hercules prayed against them for disturbing him of his sleep, as Solinus fabulously relates, but because they are more merry and jocund at home; as the Cock is: whence it is that the Locrian Grasshoppers will not sing at Rhegium, nor theirs on the contrary near Locris; and yet there is but a small river runs between them, such a one as one may cast a stone over. Much certainly doth their Country (which comprehends in it all the love that may be) move them: where like the people of the Jews, they refuse to sing their native Songs in a strange Country; who being cast out of their own habitation, seek means to die rather than ways to live; so prodigal seem they of their short life, and desirous after their native dwelling.  
They do so affect the company of men, that unless they see fields full of Mowers or harvest folk, and the ways with passengers, they sing very low and seldom, or silently and to themselves. But if once they hear the reapers making merry, talking and singing, (which is commonly at noon) than they sing so loud as if they strove who should sing loudest, together with them. Wherefore not undeservedly was the Parasice in Athenaeus called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who being naturally obstemious by nature, yet was so full of talk, as if he strove that no body should be heard at the table but he. Socrates in his Phaedro recites the History of the Grasshoppers very wittily, warning men not to sleep in the heat of the day, lest the Grasshoppers mock them: for the Poet's report how their diligence was highly rewarded. For they ●ay that the Grasshoppers before the Muses were, were men; who afterwards when the Muses came taught them to sing; but some of them were so delighted with music and singing, that altogether neglecting their meat and drink inconsiderately, they perished; the which afterwards being turned into Grasshoppers, the Muses gave them that for a reward, that they should be able to live even in the heat of the day without meat or drink, neither to have any need of blood or moisture.  
They couple and generate with creatures of the same kind, as Aristotle tells us, and the male 
Their Copulation and Generation.  casts his seed into the female, which she accordingly receives; they bring forth in fallow grounds, hollowing it with that sharp picked hollow part of their tail, as the Bruchus doth, and therefore there is great plenty of Grasshoppers in the Country of Cyrene. Also in reeds, wherewith the vines are propped, they make hollow a place for their nest; and sometimes they breed in the stalk of the herb Squilla, but this brood soon falls to the ground.  
This is also worth the notice, which Hugo Solerius writing upon Aetius affirmeth, that the Grasshoppers die with bringing forth, the ventricle of the female being rend asunder in the birth (the which some being very much deceived therein, do report of the Viper) the which I exceedingly marvel at. For they lay white eggs, and do not bring forth a living creature (as the field mouse doth) unless it be by reason of weakness: of the egg comes a little worm, of that comes a creature like to the Aurelia of the Butterfly, which is called Tettigometra, (at what time they are very delicate meat to be eaten before the shell be broken) afterwards about the Solstices, in the night come forth of that matrix, the Grasshoppers; all black, hard, and somewhat big. When they are thus got out, those that are for the quicksets, betake themselves thither; those that live amongst the corn, go and sit upon that, at their departue they leave behind them a little kind of moisture; not long after they are able to take wing, and they begin to sing. That therefore which Solerius feigneth concerning the bursting of the womb of the mother, I should conceive to be understood of the matrices.  
A certain woman did bring up some young Grasshoppers, for her delight sake and to hear them sing; which became with young without the help of the male, if we may believe Arist. 1. l. de hist. anim. but since he hath told us that all the females of Grasshoppers are mute by nature, and this spontaneous impregnation is far from truth, either the woman deceived Aristotle, or he us.  
There is another kind of Generation of Grasshoppers, that we read of. For if clay be not dug up in due time, it will breed Grasshoppers, so saith Paracelsus, and before him Hesychius. For this cause Plato saith Grasshoppers were of old time men born of the earth, but by the favour of the Muses turned into that Musical sort of creatures, the Grasshoppers. Even at this day sustaining their lives with no other food than dew, and feeding themselves by continual ●inging they live. For this cause the Athenians were called Tettigophori, because they wore golden Grasshoppers for ornament in their hair, and for a token of their nobility and antiquity; as Thucydides 1. Syngraph. and Heraclides Ponticus de priscis Atheniensibus testify. Erytheus makes a proof of this custom, being born of the earth as they say, who first governed the Commonwealth of the Athenians▪ and they too in the judgement of Plato, the Natives were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. born of the earth. Afterwards it came to be a custom that none but an Athenian, or one born in the place might wear a Grasshopper in his hair: of this opinion is Aristoph. as also his Scholiast.  
I●idore saith that the Cuckoo-spittle doth generate Grasshoppers, which is not true, but that it produceth small Locusts is manifest. Lucretius in his 4, Book, saith that the Grasshopper in the Summer doth shift his skin, according to this verse:  
Cum veteres ponunt tunicas aestate Cicada;  
And for that reason he is called by Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. the naked Grasshoppers or without a skin: whom I should not have believed unless I had the picture of the skin so cast off by me.  
Before Copulation the Males are of the more delicate taste, afterwards the females, for that they have in them white eggs very pleasant to the palate. The Parthians, as Pliny writeth, and the rest of the eastern Nations feed upon them; not only for nutrition sake, but to open their veins, and to stir up their languishing appetite, as Atheneus in his 4. Book, and Natalis Comes expressly affirm. Hence Aristophanes in his Anagyrus out of Theocritus, writes that the gods did feed upon Grasshoppers, at what time they had lost their appetite through choler or passion. I have seen, saith Aelian l. 12. c. 6. those that sold them tied in bundles together for men to eat, to wit, the most voracious of all living creatures did sell the most jejune, lest any thing should be lacking to their exquisite dainties.  
Dioscorides gave roasted Grasshoppers to eat, and saith they are very good against the diseases of the bladder. Some, saith Galen, use dried Grasshoppers for the Colic; they give according 
Their use in Physic.  to the number 3, 5, or 7 grains of Pepper, as well when it goes off as when it comes on. Trallianus bids to give them for the Stone, dried and beaten, the wings and feet first of all taken away, and this to be done in a bath with sweet Wine and Hippocrass. Aegineta useth them dried for the Stone in the reins, and for the diseases of the reins he invented the composition called Diatettigon. Such another like Antidote doth Myrepsus prescribe, but all heads and feet as supervacaneous members being cast away. Luminaris hath transcribed an Electuary out of Nicolaus of this sort. Take Grasshoppers, their heads and legs cast away, two ounces, Grommel seed, Saxifrage seed, each 1 ounce: Pepper, Galanga, Cinnamon, of each 2 drams, Lignum Aloes, half a dram; honey what is sufficient. Nicolaus useth Grasshoppers burned and powdered, mingled with honey, and gives them about the bigness of a bean in a quantity of wine. Aetius gives three Grasshoppers beat in Wine. Some in stead of Cantharideses use Grasshoppers to provoke urine, and in my judgement not without very good reason; for they are taken with less danger, and do work sooner, as well in this disease, as in the weakness of venery. Nonus the Physician prescribes an Antidote of Grasshoppers, and Xenophyllum, against the Stone in the kidneys. Aretaeus for the remedies of the bladder, speaks thus of Grasshoppers; The best remedy for the bladder, is a Grasshopper given in its time to eat (Males before copulation, but afterwards Females, as we find in Aristotle) but out of their time, dried and powdered; boil them with water and a little spike: also let the patient sit in the same for a bath to ease the pains of the bladder. Some of our later practitioners, put Grasshoppers in oil, and set them in the Sun, and mingle them with oil of Scorpions, and anoint the privities of men and women, the testicles and parts about with it for pains of the bladder. Arnoldus, Breviar. l. 1. c. 20. & 32. commends the powder of Grasshoppers for the Colic, and Iliack passion, and also to drive forth the Stone; if half a Grasshopper in powder be drank with Goat's blood, or Diuretic wine. Lauframus highly esteems the ashes of Grasshoppers to break the Stone, taken with Radish water, or the decoction of chich Pease. Also they cause idle and lazy boys to hunt after them: Theocritus speaks thus of it in his first Idyllium.  
He with thin ears of corn bound to a cane did make  
A whip, for Grasshoppers to hunt and take.  
Neither are they only excellent meat, and very useful in Physic to men, but they feed Birds also, and ensnare them. For the youth of Crete (as Bellonius witnesseth) hide a hook in the body of a Grasshopper, and when they have fastened it to a line, they cast it up into the air; which the Merops seeing, catch it and swalloweth; which when the boys perceive they draw it to them; and so do exercise their air-fowling not without profit and pleasure.  
The Grasshoppers abounding in the end of the Spring, do foretell a sickly year to come, not that they are the cause of putrefaction in themselves, but only show plenty of putrid matter to be, when there is such store of them appear. Oftentimes their coming and singing doth pottend the happy state of things: so Theocritus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Niphus saith that what year but few of them are to be seen, they presage dearness of victuals, and scarcity of all things else. But whereas Jo. Langius (a Philosopher of great reading and learning, and a famous Physician) saith lib. 2. epist. that Grasshoppers did eat the corn in Germany as the Locusts do; Stumsius, that it was done in Helvetia: Lycosthenes lib. prodig. and the Greek Epigram doth affirm, that they eat the fruits and crop the herbs, truly (unless they mean a Locust in stead of a Grasshopper) they declare a strange thing, and (saving the credit of so famous men) I will not believe, for they have neither teeth nor excrement as hath been said, but only feed and swell with the dew. Besides, although I have gone over all Helvetia, Germany and England, and have searched for a Grasshopper as for a needle, yet could I fond none. And therefore I suppose that both they themselves, as also Guill. de Conchy, and Albert. Vincentius, to have mistaken the Locust or Bruchus for the Grasshopper, being deceived by the common error, who take the one for the other. They that desire more of their nature and use, may consult the Authors of the Greek and Latin Epigrams, with praising them or dispraising them according to their own humour.  
The Egyptians by a Grasshopper painted, understood a Priest and an holy man; the later makers of Hieroglyphics, sometimes will have them to signify Musicians, sometimes pratlers or talkative companions, but very fond. How ever the matter be, the Grasshopper hath sung very well of herself in my judgement in this following Distich:  
Sim licet insecti genus exiguum atque minutum,  
Magna tamen parvis gratia rebus inest.  
Although I am an Insect very small,  
Yet with great virtue am endowed withal.  
Next in order followeth the Gryllus or Kricket, both for that it resembleth it somewhat in 
The name of the Kricket.  shape, the wings excepted, but comes very near it in its note and manner of singing. Calepine saith it is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but citeth not his author, neither can he. Others from the shrill sound think it to be so called, like the noise of the dashing of waves, which is called Gryllismus, in the number of whom is Isidore. Hadrianus Junius calleth it from the harshness of the sound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but not rightly; whereas I have proved one of Arist. that to be a greater sort of Locusts. Freigius quest. lib. from Pliny, calleth it Tryxalis; the which notwithstanding it be an Insect without wings as the other is, yet it is not at all like to the Gryllus in form of shape. It is called also in Latin Gryllus; in French, un Gryllon, Crynon; in Arabic, Sarsir, if we may believe Bellunensis; in Barbary, Gerad; of Avicen, Algiedgied; of the Polonians, Swierc; Hungarians, Oszifereg; in Germany, ein Grill, ein Heyme; about Argentinum (from the month wherein it sings) Brach vogle; of the Illytians, Swiertz, Czwrczick; of the Italian and Spaniard, Gr●llo; of the English, a Kricket; of the Dutch Creket, Nachtecreket.  
The noise which they make is caused by the rubbing of their wings one against the other, as Pliny witnesseth. Jacob Garret an industrious and ingenious Apothecary did the same with the wings plucked off and rubbed together, very cunningly imitating them: insomuch that I wonder at Scaliger, who saith it cometh from a kind of I know not what follicle and pipe placed in the hollow part of the belly; and at Sabinus who ascribeth it to the collision or grating together of their teeth: the which Pliny also, but falsely, writeth of the Locusts. When as either of them through the narrowness of the passages of their holes do lightly rub their wings, whether field Kricket or domestic, they make but a small sound: but when they are out of doors and rub hard, they make a very shrill loud noise, yet not at all without the motion and agitation of their wings: the which if you crop or pull off, you shall see all that noise presently to cease. In the heat of the day (in which they are much delighted) and in the night also they sing before their holes mouth.  
Their common abode is in pastures and meadows; they do not willingly tarry in shady and opacous places, they seldom live till winter as George Agricola writeth.  
Nigidius gives great credit to them, but the Magicians more; because they go backward and make a noise in the night, and make holes in the earth. The farther off they are, they make the shriller noise; whereas being near at hand they are silent, and through fear or suspicion presently betake themselves to their holes. The Kricket, (saith Albertus l. 4. c. 7. exercit. 273.) if it be divided in the middle, or have the head taken off, yet sings and lives a great while after. The which if it be true, what shall become of that pipe in the belly of them which Scaliger saith doth cause the sound? The children use to hunt them with a Pismire tied about the middle with a hair, which they put into their hole, blowing away first of all the dust lest she should hide herself again, and so is drawn out by the Pismire. Plin. l. 29. c. ult. But sooner and with less labour is she taken thus, take a long small twig or a straw, and put it into the hole, and draw it out by little and little, out she comes presently to her holes mouth, as it were to ask what the matter is, or who offered that injury to her hole; and so is taken. From whence cometh the Proverb, Stultior Gryllo, more silly than the Kricket; of him that for every light cause doth betray himself to his enemy, and wittingly brings himself into danger. They live upon new Panic, ripe Wheat and Apples.  
The house Kricket (if we may believe Albertus) is called of the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but no such name can be found. It may be he took a barbarous word for a Greek: the English call them house Krickets, the Germans, Heimgrill.  
In the months of July and August they fly, but not far nor long; and that like the Wood-pecker, or Hickway, with a waving flight, sometimes flying aloft with her wings spread abroad, sometimes descending with her wings close to her body: the tail is forked. The female is the bigger and longer bellied, she flieth with four wings, of which the outermost are shorter, the innermost narrower and longer; the end of the tail hath three prickles or bristles. Both the sexes fly, a●d leap and run, and that swiftly, they lick in greedily the scum of broth, and barm of ale or beer; they feed likewise on the matter and liquor that cometh out of corrupted flesh or carrion. Of this Insect writeth Albertus thus: The Gryllus or Kricket which sings in the night, seems to have no mouth as the field Krickets have, but there is found in his head a long thing like a tongue, and it grows above the outer part of the head, and that part is not cloven, as the mouths of other creatures; neither is there found in the belly any superfluity at all, although it feed on the moisture of flesh and fat of broth, to which either poured out or reserved it runs in the night; yea although it feed on bread, yet is the belly always lank and void of superfluity.  
The Kricket doth not only recreate men weary with labour, with their singing, but are good for physic also to drive away diseases. The Ancients (as Scaliger hath observed Exercit. 186. 
The Use.  and found it by his own experience to be true) did use them in stead of the Cantharideses, and with the like success. It being dug out of the earth with the earth with it, is good for the running of the ears. Being rubbed between the hands it cureth the disease called St. Anthony's fire, as also the swelling of the jaws: but this Kricket must be digged out together with its earth with iron, and afterwards be rubbed; and so the patient will not only be cured for the present, but shall be free for a year from having the disease again, Plin. l. 30. 4, 9, 12. They cure also the Parotides, i. e. an Impostume or sore coming of matter distilled from the head into the kernels of the ears; whether they be bound upon the place, or the place anointed therewith; they serve also, together with their earth, to anoint the King's-evil. Their ashes mixed with oil, bring old ulcers to Cicatrice. The Kricket diluted in water is good against the Stone or difficulty of urine. Bellunensis used to drop the oil of them into the ears of them that are diseased in that part; by that means taking away all the dolour and pulsation of them. Marcellus much commends the stroking of them upon the tumors of the jaws, and binding them upon the same: and in the opinion of Haly being hung about the neck, they cure the Quartan Ague. Serenus saith they cure the swelling of the Tonsils in this Distich:  
A Kricket with right hand on Tonsils pressed,  
To kill the Kricket, gives the patient rest.  
Children (as the Italians do Grasshoppers) do keep them in a box bored full of holes, or bags, to hear them sing in the night, giving them leaves of herbs whereon to feed, and so keep them all the Summer. They are kept in afric in iron cages, and are sold at a great rate, as I have heard by some Merchants, to cause sleep. For those of the inhabitants of Fez are exceedingly delighted with their shrill noise; as much as the Irish and Welsh with the sound of the Harp. With which also learned Scaliger seems to be not a little affected, when for their music sake he kept them enclosed in a box, the which if he had kept in such a thing where they might have had air, he had not found dead after three days, but able to live a long while: lib. de plant. For being secluded from the air they cannot live, which besides air and sound have nothing in them, nor seem to be any thing else. The last Summer I had a male and a female of them; but within eight, days, I found the sides of the female eaten out by the male, which also itself two days after expired.  
The Bird Lanio, as the learned Brewer hath observed, is fed with them. The which she fastens upon thorns near to her nest of young, for fear they should want food.  
When they become offensive by reason of their number, thus they may be driven away or taken off. Take a good deep dish filled of water, and place it before their holes mouth with a good deal of oatmeal round about it; so the Krickets leaping up into the boul are drowned▪ or if you mix water with Vitriol and inject it into their hole, they will be gone.  
Hitherto I thought good also to refer the water Grasshopper of Rondoletius, whose head is like a pentangle, having as it were five corners, the eyes round and standing out of the head, not great, but black; the cornicles very short, coming forth out of the outermost part of the mouth; on each side it hath three feet, the hindermost longer than the rest; on the back it hath little wings, or some coming; the tail forked, the belly oftentimes as it were cleft; the colour of the body somewhat dun, or rather black and white. I found them in muddy and standing waters, but the nature of it I yet know not. This differs from the land Grasshopper, both for that the head stands out more, and it seems to have some kind of neck, and also it hath wings not fit for flight, but only to lift itself up. This is said to make a kind of a pleasant noise like the land Grasshopper, upon the leaves of the water Lily, pond-weed, and other water herbs. The which I have not as yet heard.   

CHAP. XVIII.  
Of Moths called Blattae.  
MOst men talk much of the Blattae, but few or none able to describe what the Blattae, properly so called, are, neither do they give the least mark whereby they may be known; but gathering divers notions here and there do put them all together and confound them. And but that Pliny had brought some light to this History, the Blattae had altogether been omitted or lost. First of all therefore we shall show to what Infects the name of Blatta was given according to Authors, than we shall set down what the true Blatta and properly so called is▪ Now under the name of Blatta are comprehended both the worms growing in the ears, as also those Phalens which trouble the Hives of Bees. But since these desire the light, the other altogether eat it, why they should be accounted Phalens, I do not see. The Blatta also is a little worm eating clothes or books. So Horace in his Sermons, Blattarum & tinearum epulae etc. But Martial altogether distinguisheth between the Blatta and the Tinea, and showeth them to be creatures of several kinds.  
It is taken also of the Moderns for the little worm called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, out of whose web silken garments are made. Some call the little worm that groweth in the grain in the low oak, Blatta, from whence cometh the Blattean colour, or grain colour. So Turneb. advers. l. 18. c. 17. & l. 28. c. 23. The Blattean colour is died with worms which come out of the grain of Cockle, out of who●e blood is produced a most curious colour, not black, as some think, but a bright purple or scarlet. To which the Book de natura rerum, & Gualther de Conchis do assent. The worms of the belly some call Blattae. Cardanus in one place calleth the worms that breed in meal or bran, Blattae. Gaza interprets the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Blattae. But the proper and right name thereof is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; according to Pollux, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; as also according to Lucian, de●iding a man 
Name.  that was no Scholar, yet bought many books. The Italians call it Blatta, and Tarma; the Etrurians Piattela; the Germans, Wibell, Brottworme, Brottkarfaer, Malkaefaer, Springwibell; they of Norimberg call one species of them by way of sport, Schavahen, because it cannot endure cold, as Cordus writeth; the Illyrians, Swinie; the Polonians, Molulowy; the Hungarians, Moly; the Spaniards, Ropa cova potilla. Now the Blatta is an Insect flying in the night, like to a Beetle, but wanteth the sheath wings.  
The Mill or Bakehouse Moth, I have seen: the Greeks call the female (if I am not deceived, because it had no wings) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: it is longer, thicker, and of a more shining black colour than the ordinary soft Moth, with a little forked mouth placed as it were under its belly; the cornicles like to the first, little hollow eyes, or rather eye-holes; the breast foursquare, with the four foremost feet fastened to it, the hindermost to the belly; above the shoulders appear as it were little wings, though they are not so indeed; the rest of the body somewhat thick, cut all over round about, circle or orbicular wise; in the sides resembling the form of a saw, the tip of the tail and a fork growing on each side is somewhat like a Trident: these Moth Krickets take up their abode in warm places, as stoves and bake-houses, and such like; let them be never so hungry, they will scarce endure to come into the light; or if they be compelled so to do whereby to get some food, they betake themselves into the dark again with what speed they can, or else hide themselves in dust that they may not be found.  
About Francford near the River Main they are frequently seen, as also in London in Wine-cellars, and dark dungeons; the other species are more frequent in Bake-houses, and warm places. The stinking Beetle some confound with the Cimex or Wall-louse, a creature of the like quality; but not rightly. The inhabitants of Peru have certain creatures which they call Araners: Serius thinks them to be Butterflies. They are of the bigness of the Kricket, they go forth a great many of them together in the night time, and all that is in the house almost that is soft they nibble about and eat it. Lib. Navig. Butterflies I cannot say they are, because they gnaw, and do not suck with their Promuscis; I would therefore either make them to be Krickets, or some new kind of Moth, or some creature mixed and made of both. In an Epistle of a certain learned man sent to Gesner, there is a description of another kind of stinking Moth. There is saith he a certain stinking flying Insect in Hungary that stinks beyond measure; I should call it a stinking Grasshopper, but that it is more like the Kricket. In Winter it desires the light, in Summer it shuns it; when it flies it makes a kind of a terrible horrid noise, leaving a most noisome stink behind it. Some there are when the air is infected, carry this creature about them as some secret remedy, and adore it; nay some of them, which a hog would scarce do, will swallow them, so afraid are they of the Plague, and so desirous to use means against it. They are bred in walls: where they are most frequent there grow as they say the most generous wines, & I have found it to be true by experience. So far Epistle.  
All the younger Moths are whitish, but at their full growth of a bright red or tawny. The stinking are as black as a coal.  
Divers Authors do speak of four other sorts of Moths, viz. the Venereal, bred in the genitals of men; the Bee Moth, the Cloth Moth, and the Library or Book Moth, from eating of the Books: but none of these, but the Bee Moth agreeth with the description of the Moth: but that neither is so stinking as the one called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or so soft as the others befote described; but of a middle nature, rather powdered with meal than anointed with oil. Of the rest of these we shall speak more fully when we come to speak, God willing, of the Lice and Moths called Tineae.  
Much variety of opinion there is among the learned of the colour of the Blat Moth, or the Blattean colour. For if these Infects (of which we have now treated) are the Blattae truly so called, why should not the black be the Blat colour, rather than red purple colours? Certain it is, it is that the Bizantine Blatta yields a purple colour, as that of the worm Cochineal doth a red or scarlet; either therefore all colours may be called Blattean, or else this last of ours is not one. Indeed I wonder at the boldness of Turnebus and Thylesius, which will have that of the worms to be the Blattaean, when as they are of no Author called Blattae; but rather properly it ought to be counted a Scarlet red. The Blattae an colour therefore, to say the truth, is the Purple, notwithstanding our Blattae send forth no such kind of liquor; but are fliers of the light, nasty, cruel, rough, thieving, living of nocturnal depredations after an infamous manner, whence Servius calls them Piratas noctu navigantes, night Pirates.  
These little creatures, although they are hateful to nature itself, to Men and Bees, yet God 
Their Use▪  hath endued them with sundry virtues, in which they excel the Blattae Bizantine. For take off his shell or nail, which is there between its head (called papaver) and its neck, what doth the belly contain but the ornament to die withal, and to delight the eyes with their colour? And be it so that Princes and great men will buy it though never so dear, and by the greatness of the price make it only fit for Kings to wear; yet notwithstanding when you have heard the virtue of these Blattae, otherwise so contemptible, you will say they are far more to be esteemed than purple. For they are wonderful good for the pains in the ears, taken after this manner: Take twelve Blats with their wings cropped off, of old wine and honey ana ℥ i. and half the rind of a Pomegranate, of the juice of an Apple 6 spoonfuls, boil them well in a new pipkin till the rind of the Pomegranate be made limber and soft; then beat them all together, which done, add unguentum Syriacum ℥ i. of Tar ℥ j ss. the juice of 4 Onions pressed out what may suffice; beat all these together and lay them by for use: let this decoction be dropped into the ears, and a lock of new shorn wool stopped in warm. Galen sec. loc. l. 3. Experience witnesseth that the soft Blats boiled in oil and put upon Warts, are ro good effect. The mill Blat, the head being taken off and the body bruised, doth cure the Leprosy, as Masa and Pithen have left in their Receipts. The fat of the stinking Blat, when the head is oft, beaten with oil of Roses, Galen out of Archigenes saith is very good for the ears; but the wool in which they put it, must by and by be taken out: for that fat substance will quickly breed worms. Others write that two or three of them boiled in oil, bruised and put into a little linen bag and applied, are very good for the same purpose; their entrails beaten with oil or warm water are likewise good for the same, being dropped into the ears. Pliny saith, l. 2. c. 36. that from the two first the heads must be pulled oft before they be used in medicine; from the stinking, the feet and wings, or rather that crust or shell like wings on the back, that being more hard, and more poisonous; but it hath no wings. The stinking Blattae moreover mingled with oil or pitch, are said to cure Ulcers, otherwise incurable; as also Wenns and Swellings in the neck, Botches, being laid on for 21. days together: they cure also the Scab and Felons, bruised and festered Sores, the wings and feet being first taken off. We disdain to hear of these things, yet truly Diodorus (as Pliny saith) reports that they have helped the King's-evil, and difficulty of breathing, mixed with Ro●n and Honey: the most learned thought fit to keep the ashes of them in a horn box for this purpose, or the powder of them to put into the body by way of Clyster. Cardan saith they take away pains; but what pains, or what kind of Blattae should do it, he tells us not. The Phrygians and Lycaonians, anoint those with them that have a stoppage in the Matrix. Pliny l. 30. c. ult. Last of all they may serve in stead of Castoreum for an Antiballomenon; and Galen useth them in stead of the Buprestis.  
Now if you would have a remedy against themselves, cast but a handful of Flea-bane (the Greeks Mascula is the Latins Cunilago) and all the Blats will gather together to it. So called 
Remedies against them.  in Rome Blattaria or the Blat-herb. Nature hath provided a remedy against them for the Swallows; they are wont commonly to spoil the Swallows eggs, wherefore they use to fence their young with Parsley or Smallage, whereby the Moths are forced away from their nests. The which might be thought to be the figment of Aelian, but that Zoroaster in his geoponics doth affirm the same. The Vpupa or Houpe enclose their nests with earth flax against Moths. The Chough useth the herb Vervin to the same purpose. If they be anointed with the oil of Spike, it works the like effect, as Joach. Camer. reports. That they may be rid out of Gardens, let us hear Diophanes his advice; Get the Guts of a Ram fresh killed and full of dung, bury it in the earth where many Moths use, and cast the ground lightly upon it; two days after all the Blats will gather to it; the which at your pleasure you may carry other where, or bury them deep enough in the place, that they shall not be able to rise again. If you would preserve your Bees from them, use sharp fumigations, or set lights near to the Hives, or else anoint the props whereon they stand, that they may not get up.   

CHAP. XIX.  
Of the Buprestis or Burncowe, and the Cantharideses.  
MAny of the Natural Philosophers have made mention of the Buprestis, but so little, that they seem neither to have touched either their form, or qualities, no not so much as their true Name. For Ardoynus calls it Buprestis; Vigelius, veter. l. 3. c. 15. calls it Vulpester or Bulpester; and in the 78. chap. Bustrepis most corruptly. Silvaticus, if any other chief at Barbarism, calls it Bustasaris, Bublistes', Bubestis, so corrupted was the Latin tongue in these blind times, that Barbarism had wrought a general confusion in all places.  
Now the true name of it is in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quia boves rumpit, because it swells Oxen; Nicander in Alex. derives it ab incendendis bobus, from burning or enflaming the bowels of beasts: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
When cows or calves are sick, and bellies swell,  
They'ave eat Buprestis keepers know full well.  
For first of all by their acrimony they inflame the belly of cattle, upon which follows a tumour, and a fever, and a kind of a hot tympany, by which in the end the bowels are burst. By other, as by Hesychius in like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is more rightly ascribed to that kind of red little Spider, found in pasture grounds, which doth use to bite them. In English it is called a Blain-worm, or Troing, which being eaten by cattle doth produce the like symptoms: the Latins retain the Greek name of Buprestis; of the Germans it is called Geuch, Gach, Knoelster, Gualster, die Grunen, Stinckhenden, Wildenwentde, Renkaefer; of those of Heidelburg, from its swift running, ein Holtzbuck; in Italian, Bupresti; in Spanish, Arebenta busi, if Mathiolus say true. B●t I for my part, somewhat boldly, though not improperly, do adventure to call it by a new name in English, Burncow, or Burstcow.  
Although these Infects are such as hath been said, that they fret with their acrimony; that freeting they inflame, and with their poisonous inflammation cause extreme thirst, and a horrible 
The Use.  swelling, insomuch that the very skin is burst; yet hath Dame Nature made them notwithstanding very wholesome, which Art afterwards hath prepared for medicine, before they be put in use. Plinius and Aegineta dispute whether they should not be prepared as the Cantharideses. Dioscorides dries them in a sieve over hot embers, and so layeth them by. Galen steeps them in vinegar. Hypocrates commands to take off their wings and feet. And because they fret, exulcerate, inflame and swell up, and do strongly attract and heat the parts so fretted. Diosc. l. 2. c. 59 saith, that being mixed advisedly with fitting ingredients, they may be applied to the Leprone, Cancer, and wild Tetters. My opinion is, that they may be used in stead of the bigger sort of Cantharideses, rather than some kind of Blattae (by Pavius his leave, if I may say so) not only because they are somewhat like in shape and figure, and in virtue also, as Galen writeth. Pliny saith that the Buprestis by way of corrosive doth take away Ringworms in the face. Hypocrates doth much commend them in divers diseases of the womb. For so he writeth in his Book of the Nature of Women; and in his Book of the Diseases of Women; and in his Book of Barrenness. For the hardness of the womb, to emollient juices and fat add a Buprestis, and use it. To drive out the Monthly Flowers and secondines, prepare half the body of a Buprestis (whether great or small) with twice as much pulp of a Fig, and apply it; for it purgeth the womb, and inflateth it, and is a special remedy to procure the Flowers when they are past hope. Sometimes he applies only a Buprestis (if it be a great one) sometimes making a soft pessary, he takes ten, and adds to them a little saucer of oil, and mingles with it Wine, Aethiopian Cumin, Seseli, and Aniseed, of each alike parts, and whilst they are hot he makes a pessary of them and useth them to the Matrix. In the strangling of the womb, when the fit is over, the body first purged, Hypocrates makes a Medicament with a Buprestis, and thrusts it into the Matrix. Also for a Schirrous of the womb he useth a Buprestis, but warily and with diligent consideration; for he puts it in like a Suppository for one day, and when it doth much vex the patient by corroding, he bids to take it forth: moreover he compounds a Buprestis, Myrrh, and Elaterium, and puts it in. So he doth also to bring forth a Mola, Gal. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 1. out of Archigenes, describes a Medicament of Buprestes, with Vinegar, Crowfoot, and Wakerobin root, against falling of the hair, Leprosy, Elephantiasis, etc. the cure whereof you may easily find there.  
Now as I have declared hitherto its profitable qualities, so (lest I should transgress the bounds of history) I shall open the terrible effects that this poisonous creature causeth in man and beast; 
The signs of a Buprestis being drank.  if a man swallow a Buprestis, 'tis all one as if it had been a Cantharideses: the body swelleth, as if it had a tympany, much wind creeps between the skin and flesh, which happeneth no doubt by the flux of humours melted by the poison, and the vapours elevated upwards. The lips are of a strong colour, to wit, of a dead violet. In the mouth there is the like poisonous taste; the stomach, belly, and guts do ache extremely, the urine is stopped, the body is ill all over, as also the head and brain are sensible of it.  
A remedy of this is Saltpetre, taken in Wine and Ox gall. Useful to that purpose is woman's milk, sucked out abundantly, and in defect, cows, goats, or sheep's milk. Woman's urine drank, 
The Remedy.  and vomited up again; but before a vomit they ought not be given, because by that means the Fever would be more sharp. Dioscor. First of all therefore of good store of Wine sodden, or with oil of Myttle Bacon lard, or fat Pork broth, or with good store oil of Olive, or boiled Wine a Vomit is to be made. New Wine drank freely, is held to be a special remedy against the Buprestis. Galen and Ardoynus. Pliny commends Nitre with water, or Laserwort, Asa dulcis, Wine and 
1▪ 2. de Amid, in Alex.  Honey, or Bezoin dissolved in warm water; or take red Nitre 4. drams, and in warm water or Posca cause Vomit. After vomit there must be means used for purgation, afterwards use dry Figs (as Galen prescribeth) or a decoction of them in old generose Wine when the fit begins to bate. The Theban date is prescribed to eat alone, or bruised in sweet Wine or woman's Milk: all kind of Pears, and oil of blossoms of Apples, are much commended for this use. Nicander commends wood-pears, (for that I think he means by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and especially Myrtle berries) following the authority of Dioscorides. For that they do refrigerate and bind, and by that means do assuage the hot nature of the Buprestis, and help the weakness of the stomach. But heed must be taken they be not eaten while the body is yet swollen, lest the disease be increased by the poison being kept in. Some with good reason give 31. berries of bladder Nightshade, and with Almonds the make Almond-milk, together with the decoction of Lettuce, Violets, Borage, Bugloss, garden Nightshade, Plantain, Raisins, and the great cold Seeds. Aetius gives the root of Scorpion— grass in sweet Wine to drink. Many extol the wings and feet of the Cantharideses for an Antidote against the Buprestis, but either it hath an opposite quality by antipathy, which makes good that opinion, or else we may suspect it to be false. 
1. 2. 78. Crenate.   
If an Horse or an Ox eat one of these flies, presently he swells, grows mad, and shortly after bursteth and dieth. So Aelian. 6. de Anim. c. 35. and Hierocles a Greek writer witnesseth it. He bids to bind the horses head, and to open the veins about his nostrils, that the blood may run forth of his mouth, and to rub it with Coleworts, and give him Fish-pickle and Oil: and Vegetius likewise almost in the same words: If a Horse or an Ox eat a Buprestis with the grass, his belly will instantly swell, he is inflated all over, he refuseth his meat, and he often and by little and little sends forth his dung.  
To cure this, Absyrtus and Vigetius prescribe one and the same remedy: presently get upon the Horse and cause him to gallop as fast as he is able, afterwards let him blood a little in the roof of his mouth, and let him swallow the blood as it runs forth, chewing it in his mouth; then keep him continually walking; let his diet be wheat steeped in sweet Wine with Leeks given him with a horn in Wine warm well beaten with Raisins. Some, as Praxanus taught them, pour Oil into the nostrils of the Ox, l. 17. c. 17. To Goats that are swollen with the Buprestis, apply Bacon-lard, or pour the fat broth of it down their throat, saith the same Author.  
The Cynoprestis seems to be the same with the Buprestis, for that works the same effects in Dogs as this doth in cattle: or if it be a different sort of creature from this, I confess ingenuously I have not met with it.   

CHAP. XX.  
Of the Cantharideses, or Spanish Fly.  
I Know not what the reason was that the Cantharideses above the rest so well known, of so great use in Physic were omitted by Pennius and Gesner. Which task notwithstanding I shall willingly undertake, and thus I begin their History. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek is the same in Latin; in French, it is Cantaride; in Italian, Catarella; in Spanish, Cubillo; in the Germane Tongue, Grune, Kefer, Goldkefer; in Low Dutch, Spaensche, Vlieghe; in English, Cantharideses, or Spanish Fly.  
Of the Cantharideses two sorts have come to our knowledge, the one greater, the other less. Of the greater sort there are some thick and long, taken in wheat; and fat likewise as the Blats are, drawn with variety of golden lines, which in the wings run athwart, and those are accounted of the best use in Physic. Others are less and lean, hairy, called the innermost, not so fit for medicine. Of the greater sort also not all are of a glittering green, but some of them of a sad red, but all of them of an inexpressible splendour, and very pleasant to the eye.  
Their virtue consists in burning the body, causing a crust, or (as Dioscorides will have it) to corrode, cause exulceration, and provoke heat; and for that reason are used mingled with medicines that are to heat the Lepry, Tetters, and Cancerous sores.  
And in being mixed with Cecots or fit plasters, they do cure deformities of the nails, causing them to fall off. They are used in medicines for Corns on the feet or hands.  
Some anoint the places where the hair 〈◊〉 off, with Cantharideses bruised and liquid Pitch, the skin being prepared with Nitre: they are good for Cauteries, but care must be had that they do not ulcerate so deep▪ than some command to anoint those ulcers made, with the heads, of with the gall or dung of Mice mixed with Hellebore and Pepper. Cantharideses mixed with quick Lime, cure Botches, as if you should cut them off with a razor. Some use to cast a little of them into Medicaments to provoke urine. But there is a great question of it, because they are poison drank, in respect of the bladder that they afflict with perpetual toment● But these is no question but in ointment they may do good with the juice of wild Vine, or with Sheep's or Goat's suet. Some of my Masters put only their wings and their feet into Medicaments that provoke urine. We, saith Galen, are wont to cast in the Cantharideses whole, and we judge those to be the best, that are found in wheat, and have a yellow girdle running athwart their wings to adorn them, L. 3. & l. 11. desimpl. fac. also put under, they mightily provoke the terms, and put to medicaments for the Dropsy, they are a very good antidote against it; as not only Hypocrates, and Dioscorides, but Galen, Avicenna, Rhasis, Pliny, and the best writers do testify amongst Physicians. I cannot here praise sufficiently the excellent use of them, with Leven, Salt, and Gum Ammoniac, to divert Catarthes', to cure the Gout in the feet and hips; by drawing the matter that lies deep, from the centre to the superficies. Also they are good against the venom of the Salamander, as Pliny teacheth l. 29. c. 4. Also in some cases and in some compositions, they are good for such as want erection, and do promote venery very much. But as rightly mixed and exhibited in due proportions, they are good for ones health, so being not rightly mingled and given disorderly, they cause cruel symptoms and sometimes death. When Anno 1579. I stayed at Basil, a certain married man (it was that brazen bearded Apothecary that dwelled in the Apothecary's shop) he fearing that his stopple was too weak to drive forth his wife's chastity the first night, consulted one of the chief Physicians, who was most famous, that he might have some stiff prevalent Medicament, whereby he might the sooner dispatch his journey. But when it was daybreak almost, there followed a continual distending of the yard without any venereous desires, and after that bloody urine, with inflammation of the bladder, and the new married man almost fainted away, all Antidotes profiting nothing a great while. I remember that the same thing happened to a Noble man of Francfort in my remembrance, whom when an illiterate Physician thought to cure him of the Dropsy by giving him Cantharideses, one in number inwardly, he killed him with lamentable torments. I have a singular remedy against the weakness of the Genital part, which when I used it indifferently▪ however it did great help to many Noble men, and no hurt, (who generally are more studious in venereous matters) yet it did one amongst the rest so much harm, that after venery (which he was too much addicted to) he pissed blood continually, and swooned away frequently; truly unless there had been plenty of milk at hand, this Venus bird had died and suffered deservedly for his Lechery and lasciviousness. Thus far for their Physical force, now we shall pass to their deadly and ignominious qualities. They 
Signs and cure of Cantharideses drank.  are held to be amongst the number of poisons most deadly, not only by reason of their corroding and inflaming, but by reason of a putrefying quality they abound with. Their juice entering into the veins either from the stomach, or by the skin, destroys a man like to poison. Therefore Ovid when he wished mischief to his enemy, lib. Trist. wishes that his parents might give him the juice of Cantharideses to drink Cicero ad Pecum l. 9 Epist. famil. Cajus by the accusation of L. Grassus is said to have taken Cantharideses: as if by that means he was resolved to kill himself. Gal. l. 3. de Simpl. fac. writ thus: If they be taken inwardly in a very small quantity, mingled with things fitting, they powerfully move 〈◊〉, and sometimes corrode the bladder: whence it is manifest, that all things that kill by a cold quality, if they be taken in a small quantity they may nourish the body: but such as kill by putrefying (as Cantharideses do) not at all; since they are enemies to man's nature. Cossiles a Roman Knight, well noted for his familiarity with Nero, when he was sick of a dangerous Tetter, a Physician was sent for by Caesar to cure him, who gave him Cantharideses to drink, and so killed him. Pliny. Also Cantharideses were objected against Cato of Utica, (as the same Author saith, l. 29. c. 4.) as if he had sold poison by open sale, because he set them at 60. Sextertia. But when they are drank too largely, or applied outwardly too long and too deep, they are wont to produce these symptoms. There happens pricking and pain in the bowels; which is extended from the mouth to the secrets, and to the loins, and haunches, and hypochondres, and they ulcerate the bladder with a painful ulcer, and inflame the yard and the parts adjacent with a vehement Impostume: then they piss blood, and after that pieces of flesh. Sometimes there follows a Diarrhoea and Dysentery, swooning and dulness, and the mind is perverted, and there is nauseating and heaviness, and a frequent desire to make water and go to stool; but almost it is in vain. They taste a taste of Pitch in their mouths: all which symptoms are set down in Dioscorides l. 6. c. 1. Gal. lib. de Theriac. ad Pison. c. 4. and l. 3. de Temper. c. 3. and in Rhasis lib. 8. c. 17. To those that are so infected and affected, Dioscorides first prescribes frequent vomiting, then frequent Glisters made with Nitre to cleanse the guts; then to preserve the bladder, he gives milk inwardly and flea-seed. And he will have their Clysters made of other matter than at first, namely of Barley water, Marshmallows, whites of Eggs, Mucilage, of Linseed, Rice-water, decoction of F 〈…〉 greek, Hydromel, fat Broths, Oil of sweet Almonds, Goose-grease, yolks of Eggs. Also he bids to give inwardly Cows milk that is sour, Hydromel, kernels of the Pitch-tree, the great and the small, sweet new Wine, Duck's grease, a decoction with Diuretic seeds, (namely the four great cold seeds) and decoction of figs with syrup of Violets. Oil of Quinces is commended as the certain Theriack for this disease, as also oil of Lilies, and Samian clay. Rhasis after that Clysters of fat Broth are cast in, will have incoction made into the yard with Oil of Roses, and the sick shall be put into a warm bath in a great Var. tit. 8. c. 17. Authors are not agreed in what part the poison of Cantharideses doth lie. Some think it lieth in he head and feet, and others deny that; yet they all agree that the wings are an Antidote in what part soever the poison lieth; and those being taken off it is deadly; so that this venom hath its remedy joined with it. Plin. l. 11. c. 35. Lyrus of Naples writes that Purslain is an Antidote against Cantharideses, which Pliny l. 20. c. 13. affirms of white Basil: who also l. 23. c. 2. and 4. l. 28. c. 10. commends very much Vinegar of Squils', Oil of Dill, Cowes Milk, and Broth of Goat's flesh. And thus much shall suffice for the History of Cantharideses, which I wonder that the most learned Gesner, and especially Pennius overslipt.   

CHAP. XXI.  
Of Beetles.  
THE Beetle is an Insect that may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if he had his wings in a sheath. 
The Name.  It is bred of putrid things and of dung, and it chiefly feeds and delights in that. The Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the Tyrians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the Germans Kaefer; the Italians Escuravaio, Pololere; the French, Escarbot; the Polonians Krewka; the Illyrians Krabak; the English; Beetle, or Bug; the Northern English call it Klock; but the Southern, Starke●●eken; the Arabians, Kanasis and 
Their Sex and Description.  Kanases by Avicenna. The Greeks all with one consent, hold that all Beetles are males, whence one may easily understand the sense of Ausonius his Epigram upon Marcus that was gelded. Rhodiginus l. 8. c. 5. Antiq. lect. renders it to us. Also the Egyptians caused a picture of this creature to be made on the statnes of their Heroes, intimating thereby their manhood, that had no mixture of feminine weakness; for men must be valiant and manly, 〈◊〉 pufillanimity is a great disgrace to them. All Beetles cast their skins, and they have no sting: when you touch them they are afraid, and they leave off to move, and they g 〈…〉 〈◊〉 tus did vainly ascribe to them four wings hid under a crusty cover, for experience she 〈…〉 t two, very tender and frail, wherefore they have them shut up in a hard cover over 〈…〉 them that they may take no hurt by hard bodies. For the greatest part of them either 〈◊〉 under ground, or bites rotten wood with their teeth, and makes houses and nests there: so that if they were not excellent well guarded, they could never keep themselves safe from external injuries. When they fly they make such a humming or noise in the air, that Laertius writ that the gods talk with men by these creatures. Of all plants they cannot away with Rose trees, and they hate them as the destruction of their kind; for they die by the smell of them (as we read in Geopas) but on the contrary they take great pleasure in stinking and beastly places.  
I have learned no other use of them in Physic, than that taken in the left hand, they drive away quartain Agues. Plin. l. 30. cap. 11. It may be posterity, by better experience will discover more of their virtues, and will not suffer themselves to be persuaded that a creature God hath made so curiously can want rare virtues in Medicaments, which he hath bestowed on far base things (according to his goodness unto mankind) Flitter-mices take this for their chief dainties, and prefer it before Gnats, especially if they can catch them and squeeze them alive.  
A He begat me not, nor yet did I proceed  
From any Female, but myself I breed.  
For it dies once in a year, and from its own corruption, like a Phoenix, it lives again (as Moninus witnesseth) by heat of the Sum 〈…〉  
A thousand summer's heat and winter's cold  
When she hath felt, and that she doth grow old,  
Her life that seems a burden, in a tomb  
Of spices laid, comes younger in her room.  
The second kind of Nose-horn very rare and worthy to be seen, sacred to Mercury, Carolus Clusius sent painted from Vienna, where it is very frequent, the form is as you see it: it would seem all pitch colour, but that the belly is a full red; that crooked horn in the nose is so sharp, that (what is said of an Elephant going to battle) you would think it had got an edge by rubbing it against a rock. The third Nose-horn, and fourth seem to be alike, but that the former hath wings growing out longer than the sheath covers, but the others are shorter. You would say they were rubbed with shining ink, they are so perfectly all over black. The Ram or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath knotty horns, violet colour, a head greenish from gold colour, the shoulders like vermilion, a purple coloured belly, sheath wings of the colour of the head, it goes forward with legs and feet, of a light red, but the wings shut up in the sheath, do fitly express the small whitish membrane of a Cane.  
The greater Beetles without horns are many; namely, that is called Pilularius, and another that is called Melolanthes; another purple, one again that is dark coloured; one called Arboreus, and another Fullo. Some call the Pilularius the dunghill Beetle, because it breeds from dung and filth, and also willingly dwells there. The Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and from its form like a cat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the Germans, Rosskafer, Kaat, or Mistkafer; in English, Dung-beetle, Sharnbugg; in French, Foville merde, as you would say Dung-digger; the Latins call it Pilularius, because it turns up round pills from the dung, which it fashions by turning it backwards with its hinder feet. Porphyry doth thus describe the nature of it: All your Pilularii have no females, but have their generation from the Sun; they make great balls with their hinder feet, and drive them the contrary way, like the Sun it observes a circuit of 28. days. Aelian saith almost the same. There is no female Beetle, it puts the seed into a round ball of dung, which it rowls and heats in 28. days, and so produceth its young. They would say thus much: that the Beetle called Pilulari●● makes a round ball of the roundness of the Heavens, which it turns from East to West so 〈…〉 brought it to the figure of the World; afterwards 〈…〉 es it up▪ 〈◊〉 the earth when 〈…〉 up, it lets it remain there foe 〈…〉 when that 〈…〉 by itself, which being dissolved in water, 〈…〉 ies it grows up to be a flying 〈…〉 For this 〈…〉 to Apollo, and adored it for 〈…〉 maul god, by 〈…〉 lected, that the likeness of the Sun was given to th' 〈…〉 and so he excused the 〈…〉 ustomes of his Country, Pliny and Plutarch, Symp▪ 〈…〉 gue of their family; but dung, especially of Cow 〈…〉 the smell of them a very great way off, they w 〈…〉 suddenly to it. 〈…〉. of Smell, But they 〈…〉 slowly, yet they labour continually and exceedingly, and delight, most of all to produce the 〈…〉 ●oung ones, for oft times the little 〈◊〉 balls that they make, by the injury of the winds or of the place, fall aw●y, and f●ll from a high place to the bottom; but this Bee●●e de 〈…〉ing a propagation, watcheth with perpe 〈…〉 care, and raising this Sisyphian ball to its hold with continual striving, and that tumbling back again, at length she reduceth it. And truly unless it were endued with a kind of divine soul (as all things are full of God's wonderfulness) it would ●aint and be spent in this great contest, and would never take this pains any more. Some say they die being blinded by the Sun; but the most think they are choked by louse (that creep▪ all about them) they hardly hold out one winter. They chiefly delight in the shade of the Ivy-tree, as most healthful for them. Praxanus in Geopon. I have ●et down the form of it so exactly, and in its colours (for it is all black) that I need say no more. Beetles first breed from dung (saith Johan. Langius) as the Worms b●eed out of rotten wood: then their seed being shed into a round ball, and the same being enlivened, breeds their young ones: every one knowe● this sufficiently, unless they live where no dung is; for in dunghills they are obvious to every Man.  
Beetles serve for divers uses, for they both profit our minds, and they cure some infirmities of our bodies. For when this living creature, (and scarce a living creature, for it wants some senses) 
Their use for our understandings, and by example.  being of the basest kind of Infects, and nothing but a crust, doth excel man in divers faculties; this should teach us modesty, temperance, labour, magnanimity, justice, and prudence. For though its house be but a dunghill, yet it lives contented the bewith, and is busied and delighted in it; nor doth it more willingly drink or eat amongst Roses than in Goat's dung, which smells in its senses as sweet as Marjoram. For it lives by the law of Nature, and will-not exceed her orders. The greatest care it takes, is to make the greatest balls it can 〈…〉 as it they were sweet balls, which with wonderful labour it rolleth from her; and if it chance to roll its-burden against some heap, that the balls slip away and fall down again, you would imagine that you saw Sisyphus rolling a stone to the top of a mountain, and falling back again upon him, yet is it not weary, nor will it rest, till it hath rolled it to its nest, so earnest it is about its work. But we poor-men do nothing that is worth our labour, or as we have power to do, and we give off in the very steep entrance of virtue, and we spend all our pains and days in idleness, following ill counsel, till we get a habit of mischief to our own destruction. Who doth not see the courage of the Beetle? if he shall observe him fight with an Eagle (as 'tis related of the Beetles in India) I believe that it will come to pass, (as Erasmus said) that some man extremely favouring the Roman Commanders, will lament for the Eagle, that the combat falls out upon so kingly a Bird to fight with so mean and despised enemy, for to conquer it, it is no glory, but to be conquered by it is the greatest shame, and the Beetle will win praise enough that he strove with an Eagle, though he should be overcome. The Poets say that Ajax was ashamed of so weak an adversary as Ulysses was, and valiant Captains disdain to contend with common soldiers▪ Again, a man would wonder whence this mean Insect hath gained so much courage, and boldness, that it dares wage war with the strongest of Birds; also whence it hath means, force, faculties, and patience, that it can contend so many years with the Eagle, without any reconciliation. But if any man will unfold this secret, and view this contemptible creature nearer, and as it were at home, he shall observe so many rare properties of it, that when he hath considered all, he will desire to be a Beetle rather than an Eagle: yet that no man may stop or stay me before he knows the matter: First of all, it exceeds the Eagle and men too in this respect, that it yearly renews its old age, and grows young again. This is so great a matter, that I think all earthly poten●●res● when they come to that unamiable old age, that they must part with all, would rather with Beetles change and cast off their dregs, than they would receive a seven fold Crown. Again, what huge courage of the mind is there in so small a body? what an heroical magnanimity? what a force it hath in battle? that Homer's Fly is nothing to the Beetle. It hath not a wit so common, but it was of old reputed for it, and commended in all places. Hence was that Greek proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Wiser than a Beetle: whereby they ascribe to it, a singular and incomparable wisdom. Nor doth that concern me if any man will cavil and say he dwells ill favouredly in an uncomely house, for I shall rather justly condemn their household government, who being ill favoured themselves, and of filthy conditions, do build their houses curiously and lostily with so great care, and charges of King Attalus. Moreover, that it useth the excrements of living creatures for its own commodity is no fault, but a commendation of its wit and ingenuity. As though we that are Physicians did not the same things, as often as we apply the blood, the flesh, the urine, and sometimes the 〈◊〉 and 〈◊〉 of living 〈◊〉 to our patients, and sometimes we give them 〈◊〉 P 〈…〉 s. Nor are Alchemists 〈◊〉 who would be divide men indeed, and not mortal, could they obtain what they 〈…〉 draw forth that quintessence. Nor are husbandmen (a sort of people that of old 〈◊〉 were 〈…〉 sacred now) ashamed to dung their fields. And it is probable they first learned their Art from the Beetle called Pilu 〈…〉. ●or why should it chiefly include its sseed in duug, unless God would have that there should be in 〈◊〉 a great deal of 〈…〉 moisture, whereby 〈◊〉 generation is perfected. 〈◊〉 it is that wise Farmer's dung●● their fields to make them more 〈◊〉, and 〈…〉 quered that 〈◊〉 leanness, barrenness and poverty of their 〈◊〉. But you will say that the Beetles Pi 〈…〉 like the smell of so sti●king ●●thing. It were a foll●●●ook for a ma 〈…〉 a Beetle, for that is peculiar to man to be displeased with the sent of his own dung, and so is it not with any other creatures; therefore the Beetle is more happy than we, but not more 〈◊〉 ye● men are not so much offended with it, as it is, but a● they 〈◊〉 of 〈◊〉. For of old ●●me it did not seem abominable to them 〈◊〉 it doth to us, for they called it by a lucky word, L 〈…〉, and they thought fit to call Satur● the dunghill god; for his honour, i● we will believe 〈◊〉. ●or Pliny saith that Sterculus the son of 〈◊〉 go● not only the name, but also immo 〈…〉 by it in Italy. Moreover the same thing in Gree●● procured to two Kings great glory; to 〈◊〉 who invented it, and Hercules that spread it abroad. Lastly, the memory of that old King will never be abolished, whom Honorio 〈…〉 (as 〈◊〉 〈◊〉 in Cato) commended to 〈◊〉 for 〈◊〉 the ground with his hands, and for no other thing (but that the Beetle is delighted in. A Ro 〈…〉 emperor was nothing offended with the smell of urine, if it brought profit with it. Wherefore then should ●●ve be offended with the Pi 〈…〉 rli, who hath so many good properties, for one small inconvenience? if we call that an inconvenience that is most commodious for the so●●●ring of its young. Lastly, when we are the Beetle, though in the dung, always 〈…〉 shell always neat; compare him with men polluted and infected with st●w● and ●wdy houses, and I shall ask which of the two is most cleanly? And I think it had its name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Beetle from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure and clearle. If any man thinks these gifts to be 〈◊〉 and vulgar, yet no ma● but will think that a 〈◊〉 thing 〈◊〉 worthy of great honour; that of old time the 〈◊〉 〈◊〉 was the chiefest amongst● their sacred images and mysteries of their 〈◊〉 It is the most apt. 〈◊〉 of a famous 〈◊〉. For (as 〈◊〉, 〈…〉 his Comment of Is●● 〈…〉 in the 〈◊〉 pictures of the 〈◊〉 〈◊〉 ●ye was the 〈◊〉 of a King, 〈…〉 being added to it for it signified 〈…〉 ght and just administration of things. But he saith, 〈◊〉 〈◊〉 their Images that wanted hands, those represented ●udges, who ought to be free from 〈◊〉, 〈◊〉 amongst these there was o●● 〈◊〉 that 〈◊〉 his eyes, which represented the chief Judge, because he ought to be 〈◊〉 all 〈◊〉, and to look 〈◊〉 business, and to hear of 〈◊〉 〈…〉 man's person. It was 〈…〉 (as the proverb is) 〈…〉 〈◊〉 a Seal amongst the sacred Images. And what did 〈◊〉 wise The old 〈◊〉 intimate to us thereby 〈…〉, but 〈◊〉 and invincible Captain. 〈◊〉 〈◊〉 saith as much, that no man may suppose 〈◊〉 I 〈◊〉 〈◊〉 yo●● common▪ Th' 〈…〉 use ●o 〈◊〉 allegories. But some 〈◊〉 follow may say, what hath a 〈◊〉 to be compared with 〈◊〉 Commander in an Army? Truly they agreed 〈◊〉 many things: First you see the 〈◊〉 all in 〈◊〉, and there is 〈…〉 of its body but is guarded with plates and hardness, 〈…〉 〈◊〉 said to be 〈◊〉 arm 〈…〉 in complete armour, and fenced 〈…〉 his warlike march with a horrid and terrible humming: what is there 〈…〉 sounding of 〈◊〉? wh●● 〈…〉 of 〈…〉 〈◊〉 that Kings now so much ●●light in the 〈◊〉 could 〈…〉 the 〈◊〉 of 〈◊〉 Asle 〈…〉 Ass was held abominable amongst 〈…〉 〈…〉 (drivin●● 〈◊〉 burden, its i 〈…〉 ible 〈…〉 age, and 〈…〉 of life. 〈◊〉 〈◊〉 say 〈◊〉 ●o females amongst 〈◊〉 but they 〈◊〉 all 〈◊〉. What can 〈◊〉 bes 〈…〉 no● 〈◊〉 his camp (〈◊〉, 〈◊〉 allow others to have them. 〈…〉 this is 〈◊〉 〈◊〉 the 〈◊〉 that in those 〈…〉 o●, they exclude their young 〈…〉 bring 〈◊〉 up, and they 〈◊〉 other place to breed in th●● they have to 〈…〉 is not 〈…〉 war can better do it, who know how to 〈…〉 their 〈◊〉, or on ●he bore 〈…〉 that 〈…〉 the Beetle have a face like a Cat, a creature familiar with us, and more useful, 〈◊〉 〈◊〉 is desired for its self, yet in that respect the 〈◊〉 〈◊〉 it, and prefer it before all other Infects by many degrees. 〈◊〉. Lastly, i● a horse 〈◊〉 beautiful in his kinds, and a dog in his, why should not the Beetle be so in its kind? unless we measure tha● 〈◊〉 of all things by our own, that what is not like in must be held to be ugly. No man o● a found mind will find fault with the colour of it, for it sets forth some jewels, and in special the Diamond that is the chiefest 〈◊〉. Lastly, no man will think the Beetle at all despicable, who shall consider with himself, that Magicians and Physicians ●etch remedies from this 〈◊〉 for the greatest diseases, for they are not only carried in men's purses, but also hanged about their necks, and ofttimes 〈◊〉 up 〈◊〉 gold against all children's diseases. What will you say if in the most effectual and incredible remedies almost, (for Pliny is the Author of it) it hath equal force with 〈◊〉? for that terrible Beetle 〈◊〉 on an 〈◊〉 〈◊〉 a present remedy against all 〈◊〉, and no le●s effectual than that M●ly which 〈◊〉 〈◊〉 gave Vlyss●●. Nor is it good only against these, but it is also very useful, if any 〈◊〉 be about to go before the King upon any occasion: ●o so that such a ring ought especially to be worn by them that intent to beg of Noblemen some jolly preferment, or some rich Province. It keeps away likewise the head 〈◊〉, which truly is no small mischief, especially to great drinkers. Who them can despise the Beetle, whose very image engraven upon stones hath so great virtue? The mentioning of precious stones puts me in minds of adding this also: that if the Eagle delight in the precious stone of her name, the 〈◊〉, the Beetle comes not behind her in it a share of the same honour, for the stone Ca 〈…〉 rias also ●owes its name to it, wonderfully resembling the whole 〈◊〉 of the creature, so that one would say it is not the shape represented, but a living and true beetle enclosed in the stone. Moreover this impure and filthy creature (〈◊〉) boiled with worms in oil of Roses, doth very well cu●● the pains of the eats. Pli●. A 〈…〉 prescribes the Beetles called Pilularii being stamped alone, to be boiled without 〈◊〉, which the Author of the Book ad 〈◊〉, approves also, 〈◊〉 1●. Sylvatic●● chap. 94. writer thus out of 〈◊〉. The Dung- 〈◊〉 help the pains of the womb, they provoke urine and monthly terms, they procure Abortion; with 〈◊〉 they are good to heal the Haemorrhoids, and they help 〈…〉 which comes of venoms infused by living creatures; and the oil in which they are 〈◊〉 takes away the pains of the ears. The later writers commend th●se Beetles 〈◊〉 among the remedies for the Stone, especially Alex 〈…〉 〈◊〉. 〈◊〉 makes for the 〈◊〉 the Stone th●● kind of powder, which is no ordinary one●. Burn the Dung-beetle or any other after the same manner as you do Grasshoppers, or Scorpions▪ Take of the 〈◊〉 of 〈…〉 of 〈◊〉 i. dram, of Pigeons dung i. dram and a half, let them be 〈◊〉 and a powder made of them. The Dose 〈◊〉 i. dram with water of the 〈◊〉 of 〈…〉 For 〈…〉 this ointment is very much commended. Take of ointment 〈◊〉 i. ounce▪ of oil of Roses in which 〈◊〉 Beetles and as many 〈◊〉 have boiled a good while i. ounce and half, of 〈…〉 them incorporate and be made into an ointment 〈◊〉 〈…〉 reports that he had gotten of his master 〈…〉 against the Convulsion, made of Beetles after this manner: Take of Pepper, 〈◊〉 Pellitory of Spain, each alike, of Beetles to the weight of all the rest▪ 〈◊〉 them all, being brought to a powder and mixed, together in a bath with juice of 〈…〉 much as 〈…〉 〈…〉 of an ointment, with which let the 〈◊〉 of the 〈…〉 temple● with 〈…〉 backbone, be anointed. Moreover, 〈…〉 awakening of such as are troubled with the Dead sleep, and 〈…〉 rides 〈…〉 have done 〈◊〉 good) two or three Dung 〈…〉 put up 〈…〉 half a 〈…〉 to be made fast about the ●●pe of the 〈…〉 well 〈…〉 the muscles of the fore 〈…〉 of the arms (on every 〈◊〉 one) 〈…〉 〈◊〉, because this doth wonderfully 〈◊〉 up 〈◊〉 as are 〈…〉 〈◊〉 (saith 〈◊〉) awakend done that had been held with a 〈◊〉 for 〈…〉 with this remedy, having tried all others in vain, and 〈◊〉 him afterward with 〈…〉 the 〈◊〉 〈◊〉 his 〈◊〉 blister it. The Dung- 〈◊〉 are best for this purpose, 〈…〉 which 〈…〉 be found under stones, and then they which are found in a 〈◊〉. The 〈…〉 of using i●, which 〈…〉 〈…〉 testify they have 〈◊〉 confirm 〈…〉 by many 〈◊〉. Yet the 〈◊〉 will 〈…〉 credit when foolishly rather than truly, they report and 〈…〉 〈…〉 that is adorned with golden 〈◊〉, ●ut 〈◊〉 〈◊〉 water with 〈…〉 tempest●, Pli●. 〈…〉. I say 〈◊〉 of 〈◊〉 Eagle 〈◊〉 〈◊〉, the 〈…〉 by 〈◊〉, in whose nests Beeths 〈…〉 (which our 〈◊〉 first 〈…〉 〈◊〉, that they serve for this use also; to feed 〈◊〉. Nay 〈…〉 living 〈◊〉, especially 〈◊〉 that are in 〈…〉 upon 〈…〉 the ●●gle, its 〈◊〉 cruel 〈◊〉, do no less 〈…〉 〈◊〉 rank, 〈…〉 to do 〈…〉 〈◊〉, it 〈◊〉 like for 〈…〉 〈◊〉 out of the ●est the 〈◊〉 one 〈…〉 lings, and being broken, the young ones while they are yet unshapen, being dashed miserably against the stones, are deprived of life, before they have any sense of it. Neither do I see indeed how she should more torment the Eagle than in her young ones. For some who slight the greatest torments of their own body, cannot endure the least torments of their sons. We see Asses, (those sluggish and almost senseless creatures) run to the help of their foals through fire, if it be in their way, with a strange contempt of their life. So that I cannot but admire and magnify the Beetles inbred wisdom in the choice of its revenge. But enough of this, lest I should seem to have made (not an Elephant of a fly, but) a Giant of a Beetle. I will confess indeed, that as I was loath to make a great volume about a small thing, so I accounted it a 〈◊〉 to bury in silence what I had read. I wonder at Pennius' brevity and emptiness in this argument, since in Lucian, Pliny, Homer, Aristophanes, Theocritus, Al●xandrinus, Erasmus, and infinite other Authors, wonderful things are recorded of the Dung-Beetle, well worth our mentioning.  
Which, rolling balls of dung this potter frames,  
Some black, like the scorched Moor are seen,  
The nobler sort are decked with green:  
〈◊〉 back hath (to compare great things with small)  
A mark, you may the half Moon call.  
The English call't the Moons horse, so renowned,  
But had there e'er so fair been found,  
Many a Semiramis would love us then,  
And Centaurs had out numbered men.  
And indeed most of the Beetles are hide 〈…〉- black; yet I make no question, but some of them have their 〈◊〉 shining with a blacker, others with a more pleasant green. thou 〈…〉 re also that shine like gold, and those very great ones, wh 〈…〉 dig up the earth, and make their nests there. Some there are which fly about with a little humming; some with a terrible & with a formidable noise, so that they would not a little fright one that is not aware of them. There are other differences also of shapes amongst them: but their breeding in dung, their feeding, life, and delight in the same, this is common to them all. Another Beetle of a purple colour was brought to us from Constantinople, which (only that its eyes, belly, and feet were like pitch) was all over of a purple and violet colour. The black one, which lives in dry wood, is form after this manner: It is all over black, or russet rather, as if it were clad in mourning; its mouth is forked, its shoulders almost square, its legs and horns somewhat short; it seldom flies, but goes for the most part, and murmurs while it is going, as lewd servants use to do. The Tree-Beetle is very common, and every where to be met with, especially in the months of July and August, after Sunset: for than it flieth giddily in men's faces with a great humming and loud noise, and vexeth cattle. These Beetles spoil the leaves of trees, which they do not so much eat as tear in pieces out of an inbred malice; for they feed upon gnats. We call them Dorrs in English; the Dutchmen, Baumkafer, Loubkaefer; Jo. Agricola l. de subterr. Anim. Seukaeser; the French, Hannetons. The sheaths of their wings are of a light red colour, and covered as it were with a very fine flower, otherwise they shine but a little; their legs, feet, and prickly tail are of the same colour: it's other parts are all over brown: only that the circle about their eyes, and their 〈…〉 horns are yellowish, and of the same colour are they a little above the beginning of their 〈…〉 joints of their bellies are whitish. In Normandy they are much more numerous every third year, and therefore they call it L' an des hannetons. It is recorded in our Chronicles, that in the year of our Lord 1574. on the 24. of February there fell such a multitude of them into the River S●vern, that they stopped and clogged the wheels of the Water-mils: and indeed, unless together with the industry of men, the Hens, Ducks, Goat-milkers, Castrels, Bats, and other Birds of prey (which seem to make these their dainties) had afforded their help, the Mills had even to this day been choked with them and stood still.  
There is another taken to be of kin to this, of a colour all 〈…〉 ween brown white, its belly grey and as it were hoary. Of what 〈…〉 Physic I confess I know not. Fowler's indeed when they hunt 〈…〉 bait their hook with two or three Dor or tree Beetles, and tie a 〈…〉 ne to their line, which they cover with flags, that their wiles be 〈…〉 overed: the Duck for greediness of meat presently swallows the hook, which sticking fast she is punished for her folly. How Cranes are taken with these wrapped up in a gourd, he that hath a mind to know may read Gesner de grew.   

CHAP. XXII.  
Of the lesser Beetles.  
 
ALL the lesser Beetles are either spotted in their body, or unspotted: the Greeks call those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, divers coloured; and these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one colour. The spots of some of them are of a black colour inclining to white others of them are yellow, others red. Of those that are white from black there are seven kinds, of the yellow ones thirteen, of the red ones twelve; which we have here ranked every one in its several order.  
 
Those that are unspotted, are observed to be all over of the same colour▪ and of them we have seen six blackish ones, two of a bright bay, one round, one of a sky colour inchining to black, another between yellow and black. And one was very lately observed by us paintted with a light red, another seemed drenched in the juice of the purple fish. We have five which are as yellow as gold, very little ones▪ indeed, but coloured all over with glittering gold, which, lest we should seem to have envied our posterity (the knowledge of) we have caused to be cut and described here. But for what use every one of them serveth, was declared when we spoke in general of Beetles.  
  

CHAP. XXIII.  
Of the Oyl-Beetle, and the Water-Beetle.  
That oily fatness also healeth the chaps of the 〈…〉 heard of the Country men about Heidelburg, who have more than once 〈…〉 virtue's to us. They do strongly expel urine, but withal, blood. 〈◊〉 clo 〈…〉 veins, and nerv 〈…〉 wounds; they throughly c●re horses galls and br●●ses in the ●●ck which co 〈…〉 by the badness of saddles.  
Gasparus Regl●●us l. de 〈◊〉, adviseth to gather up twenty Oyl-beetles, yet not with your hands, but with two little twigs: then being put into an earthen pot or glass, let them be smothered in as much of the sweetest oil-olive as will suffice, and kept for use. He affirms that by being anointed with this Oil Sores in the ●rovn, Ca 〈…〉 es, Pestilential So 〈…〉, 〈…〉 s, and 〈…〉 'ounds made by a mad Dog are cured. In an 〈…〉 he 〈…〉 that 〈…〉 draw a circle about the sore with a Saphir st●ne, 〈…〉 Meloes', or of Juniper, as being that wherewith 〈…〉 and 〈…〉 affected presently reduced to its natural temp 〈…〉eth a certa 〈…〉 airy Beetle of the colour of a Lion, and like one 〈…〉 else b 〈…〉 oughness. He contends that it is called by its proper name Culio; it is found in old hedges, and unregarded dit●hes and banks this he w●ites is wonderful good for scabby eyes, and eyelids which have been long fretted with a fa 〈…〉 and sharp humour, or eaten away with louse. Thus he showeth the way of using it first gather betimes in the morning a colewort l●af wet with the dew of the ●ight, and wrapit up so that all the 〈◊〉 r●n together to the bottom of the 〈◊〉, then having taken up his hairy Beetle with your fore-fingers and thumb; put it up instantly within the leaf, that its urine (which it presently makes upon its being bruised) may be mingled with the dew of it; for otherwise its pis●, in which all the s●cres ●eth will be 〈◊〉.  
If with a probe you shall search the eyelids, and 〈◊〉 the places, which are 〈◊〉 and eaten away, with its dew when it is now 〈…〉 it were with the p 〈…〉 e of this Beetle, you will co 〈…〉 and wonderful 〈◊〉. But what 〈◊〉 or what manner of Beetle this is, I am altogether ignorant, nor can I call to mind any other Authors who have made any mention of it.  
The W 〈…〉 do now challenge to have some room allowed them, which the Greeks call 〈…〉; the English, Water-clocks. All these 〈◊〉 their bellies coloured with a light 〈◊〉 and their 〈…〉 〈…〉 all that border which compasseth about its shoulders and its whole o●al body, and make its eyes of a silver colour, you 〈…〉 more toward its 〈…〉 They have every 〈…〉 they 〈…〉, lie hid their membranous wings of a silver hue, with which by night, having left the water, they nimbly fly through the air, which by day they very seldom (or never) use. But the least of all are those, which with a restless motion run about in a multitude this way and that way upon the surface of the water without order, and play as it were together, and when the water is troubled, either they dive down to the bottom, or hide themselves in holes of the banks: but afterward, as soon as the waves are still and calm, they leap about it again for joy. Christophorus Leustnerus writeth to Gesner that he found a Beetle in a certain place, (with a sheathy crust (as they use to have) which had a head like an Ant somewhat yellow, and many wings on the hinder part of the belly it had sins, such as are upon Craps tails, which they used as they wandered up and down (like rowers upon the water) it had a little tail sticking out for its defence, but which was 〈…〉 d into very long hairs, being thrown out of pond water into fountain water, it died within a few days. And thus much of Beetles: which, of country's only Olynthus, of plants only the wild Lily, produce not: whereupon that is called by Pliny, Theopompus, and Antigonus, Cantharolethros: this by Dioscorides, Anticantharos.   

CHAP. XXIV.  
Of the Fen-Kricket, the Eve-churre, or the 〈…〉  
GIVe me leave here where names are wanting to make some. The creature which we have described is that which Cordus calleth Spondylis; & Dodoneus, Bupresti 〈…〉 both of them amiss & without reason. For the Spondylis hath no wings, you see this, Insect is winged. The Bupres 〈…〉 〈◊〉 by all to be like the Cantharis; but this creature neither in figure, nor colour, nor bigne 〈…〉 any thing near it; to say nothing of its having no sheathy wings, 〈◊〉 all wise 〈…〉 ●antharides have. If we may make names, we may call it Gry 〈…〉 be 〈…〉 shrill noise which 〈…〉 et doth towards night 〈…〉 use it digs the e 〈…〉 h continually; the Netherlan 〈…〉 call it Weemol. It is an Insect ugly to sight and monstrous, four times bigger than the biggest of the Cantharideses: especially when it is pretty well grown. The shape you see before you: I will tell you the colours. The female is paler, the male of a deep brown; that hath besides a long horns, 4 knobs hanging out as it were of it nostrils and lips; it hath also bigger eyes, and the root of its wings is bedecked with a red spot. But the male is without those buttons, and in s●ead of them hath two bristles twice as long as those buttons; it seemeth to be of the same colour all over, and without any spot; both their claws are as black as a Raven; with their fore-feets which are very strong and bending inward they both dig through hillocks, and make holes under 〈◊〉, they stand upon their middle feet, and with their hinder feet, when need is they leap; their tail is forked, their wings longer than their body, and membranous, their body variously jointed. The young ones for the most part are all over black, the old ones seem to be without hair: it liveth the greatest part of 〈…〉 age under a moorish and moist ground, yet in the night it cometh a broad. It is a very ●lowe 〈…〉 e, and its flying, is like leaping; whereupon it is reckoned by some among 〈…〉 begins to come forth as Krickets do when the Sun is going down, and pleaseth itself with i 〈…〉 which is loud enough and may be heard above a mile off; which as soon as the husband 〈◊〉 hear, they are glad presently: as though they knew by its coming, that the earth now teemed with moisture, and were brought as it were to maturity by the heat of the Sun. It gathereth together grains of wheat, barley, and oats, and carrieth them into its nest, being to live upon them perhaps in the winter. Some affirm that it feeds upon Horse 〈…〉 〈◊〉▪ relates that this little creature kills cattle with its biting; falling into this mistake, because he took it to be the Buprestis. Whether it do any hurt being taken inwards▪ I know not: but P 〈…〉 s hath often handled it in his bare hands, and without harm, never observing in it any inclination to bite. Our 〈◊〉 signified as much to P 〈…〉 who hired C 〈…〉 with his mo●●y to observe as often as might be its condition, and to make relation of it.   

CHAP. XXV.  
Of the Fire-fly.  
THat which is called by Aelian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, other Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hermolaus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some 
The Name.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. l. 5. Hist. c. 19 giveth these little creatures no proper name, but says they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which Gaza translateth Bestiales fornacum, Furnace creatures. Strabo reckons them among Gnats, they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by Suidas, and by the Sceptics, as we read in Laertius l. 〈◊〉. Solinus calleth it Carystia l. de mund. Mirab. Jul. Scaliger, Ignigena; Gaza, Fur 〈…〉 and Besti●la Fornacum, out of Aristotle, which he maketh bigger than the greater flies and winged: Pliny affirmeth the same l. 11. c. 36. Antigonus l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ saith from Aristotle that these Fire-flies are bigger than Mice (not Flies only); where it is evident he foully mistook 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mice, for Flies; which Xylander his Translator took no notice of. In shape it is somewhat like a very big Gnat, of a bright fire-red colour, glittering with a kind of fiery rays; it leaps, goes, flies, and lives in the flame, as Aristotle reporteth, l. 5. hist. c. 19 For I can scarce give credit to Aelian l. 2. Hist. c. 2. when he saith that the Fire-fly as soon as it hath gone out of the place where it was bred, and flown into the air for food, dieth presently: for I cannot believe that any thing bred in the fire, goeth out of its element to seek for food; nor is it likely that Nature, that most loving parent of all things, should prescribe any creature such a way of getting its food, by which it should presently lose its life. Neither is it, as it seems to me, so hard to find out the reason of this their sudden dying in the air (which Aelian, leaves to be searched out by others) for being bred in the extremity of heat, how should they live in a temperate place? For it is evident by daily experience, that some Fishes die as soon as ever they are taken up o●t of the water into the air; much less can those creatures that are bred in the fire, endure the air, since it differeth so much from the air, and indeed more than the a 〈…〉 from the water.  
These Flies are bred in the Brass Furnaces of the Isle Cyprus, where the Chalcitis (or Brassstone) is burnt for many days together: perhaps the sooty vapours which go up with the flame, while the stone is continually burnt, are the matter and cause of their generation. Strabo speaking in his 12 Book of Worms bred in the snow, addeth this which followeth: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: They conjecture that the generation of these creatures is like that of Gnats, of the flame from metals and plates of brass; where any man may see the error of the Interpreter, for he renders it thus: Horum animalium generationem talem putant, ut culicum ex flammâ & bracteâ metallorum. For they are bred in the flame (as Scaliger saith) not in massa, that is (as I interpret it) in the fire which is condensed together: nor doth any thing forbid but that the most dry animals may be generated in the most dry element (for there is mi●tion there also) as the moistest are in the moistest; for we have no pure fire with us. But what hinders but that living creatures may be generated of matter ready for them, or what natural reason contradicteth it? They answer, that fire destroyeth all things, corrupteth all things. But they which have had but any taste of the secrets of Philosophy, do evince that to be false by clear demonstration and experience. For so far is our fire from destroying or corrupting all things, that it even perfecteth some. It doth not corrupt nor consume gold, nor some sorts of metals, not ashes, not the stone Amiantus which is very like Sicil Alum; nor some other things which I will not now stand to reckon up for those froward men's sakes. What then should hinder fire from having the power of generating, so it be in a fit and convenient matter? its very dryness cannot hinder the generation from coming to effect; because it proceedeth from the form; but fire is the matter and the forms instrument for some operations. Besides, our fire hath always some moisture joined with it; for it would not take flame nor burn, if it were not cherished with a fat moisture; for certainly those things are neither without earth nor water, which are generated in our terrestrial fire. G. Agricola. But if this were not so, because fire putrefies not; yet there is no reason we should doubt but that generation may be effected by the fire, as by the form in its proper matte●. For unless there were moisture in metals, they would not melt; what therefore should hinder nature, but that it may give this a form? Aristotle maketh the question, Whether in the sphere of the fire (which is next to the Moon) there be generated any living creatures? and he seemeth to be in doubt, and putteth off the question until another time; but when he affirmeth that the Fire-fly is generated in this fire of ours, I see no reason, why any should doubt of it: yet there are some very learned men, and eminent writers of our time (who seem nevertheless to excel rather in wit, reading and language, than in the solid knowledge of things natural) who condemn and reject not only the generation of these little creatures in the fire, but this whole history as frivolous, false, and unworthy of a Philosopher. My readers expect now, that I answer these men's arguments.  
They object that Aristotle doth in plain terms affirm, that the fire produceth no living creature. The Philosopher doth there compare the heat of seed with the heat of fire, affirming that there is not a fiery heat in seed; for (saith he) if there were, it would produce nothing. But this hinders not, but that a living creature may be generated in the fire without seed: but of some other fit and convenient matter, as we shall see anon. Besides, the Philosopher seems here (as likewise elsewhere) to speak of that fire only which is under the sphere of the Moon, that that produceth no living creature; not of ours, where there is both mixtion, and no pure fire. But they yet urge: Our fire is Substantia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a substance of most subtle parts, and seizeth upon all things that are in its way, devouring them and turning them into its own substance. This was answered before when we instanced in some things which are rather perfected in the fire, and which fire is by no means able to consume or turn into its substance. Ic. Langius (a man of much reading, and a most learned Philosopher) and from him Cardane grants that some Animals may live in the fire, but not that they can be bred there; for in this they yield to the Philosopher. But who seeth not how absurd this yielding is? for I cannot see how things generated in a temperate place, should be able to live in that extreme. For that which they say of the Salamander, is as good as nothing. The Salamander (as Diosc. hath observed) doth not live long in the fire: for as soon as that moisture, which runneth down on every side from its yellow spots (as I conceive) while it stays in the fire, is consumed (which is quickly done) it is presently brought to ashes, as Pennius hath made trial with our Bruerus in the Country about Heidelburg. Erastus a most learned Physician, disputing about rotten Fevers, endeavoureth to overthrow all this History with these arguments. First, because Aristotle compileth the History (saith Erastus) who, it is confessed, writ many things from hearsay; I grant it: but then he adds, ut aiunt, as it is reported, or some other word of the same importance (as Niphus hath well-observed) even as in that very place, speaking of the Salamander, he addeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We may observe that this is the constant practice of the Philosopher, when he speaks according to the opinion, or from the relation of others; but grant it were so, that he from others related it; they were deceived (saith Erastus) who related it to him; imagining those creatures bred in the fire, which fell by chance into it. But the circumstances of the place make it appear that this is false. If they had fallen from elsewhere into the fire, surely by his own confession they would be consumed by the fire. And unless they had been bred there, (as I said before) how should they be able to live in such an extremity of flame? Besides, spectators have observed the motion of their feet, the number of their wings, their flying, yea their death, and the cause of their death, viz. their flying somewhat too far out of the fire. These things and the like evince that those relators were not at all deceived, but that they related what was true and unquestionable. But no Author either before or since Aristotle affirms this, but one or other perhaps who hath transcribed it from him. This is more (Erastus) than you know, you have not read all Author's Books: the greatest part of books is lost, as it appeareth plainly out of Athenaeus, and Histories bear witness. But how I pray you, came Pliny to be assured that Fire-flies have four feet? He did not learn this from Aristotle, nor is there any such thing to be found in his writings which are extant. Wherefore either he learned it from others, or else the History was known in Pliny's time. Pliny therefore added this, that he might make up the History complete. Nay, if you had read Cicero l. de Nat. Deo. you had found him affirming for certain, that there are little winged creatures bred in the middle of the fire. Neither did I before think you so ignorant in Theology, as not to know what S. Augustine (l. de Civit. Dei 21. c. 2.) hath observed of these Pyribia: There are, saith he, creatures which live in the midst of the fire; and there are found some worms at the Springhead of hot waters, whose heat no man toucheth without harm: while these remain there not only without receiving any hurt, but are not able to subsist out of them. And Vincentius hist. Nat. l. 20. c. 68 In some waters which are naturally hot, there are certain Worms which live as well as Fishes in cold: nay if they go out of those waters into cold they die. Solinus also confirmeth it c. 17. who calleth these kind of Flies Carystiae, and reporteth that in Crete they fly into hot furnaces without harm. Yea and Seneca (quest. natural. l. 2.) affirmeth that some living creatures are generated of the fire; and therefore these Fire-flies likewise; as lately Marsilius Cognatus teacheth us in a large Discourse, Variar. observ. l. 1. c. 23, 24. Do not then any longer contend, that no Author either before or since Aristotle affirmeth it; since besides these pious and grave men already named, I can bring others also, who would convince you either of plain falsehood, or of a levity not hard to be discerned. But Theophrastus maketh no mention of it in his Book de Igne. What do you conclude, Erastus, from thence, that the History is false? Very fine. Perhaps he believed it not; is it therefore false? But it is probable. I grant it. There are many things probable, and yet false, as experience teacheth us. Erastus wrote many things against Paracelsus which are probable, yet not all true, unless those things which he understood not, be true. Certainly he endeavoured to confute many things, which I know he never understood: I will not now descend to particulars. Well, but the heat of fire is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fit for generation. This, Erastus, you apprehend not; but I told you before, that if it were in the seed, it were not, which was the Philosopher's meaning. For it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, corruptive, according to Aristotle: But I answered before, that fire doth not corrupt all things. This barrenness therefore, or (if you please) destructiveness of the fire is to be limited. Nor truly do I conceive this to be done miraculously, but by the power of Nature; neither do I take it for a tale, but for a History agreeable to nature. And as for what he writeth of the Salamander, he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as I said before: there was no need to add it. But I beseech those who believe nothing but what they see, to tell me, Have any one of the ancients found fault with this History, or confuted it? I speak of the Greek writers. No, not so much as Galen, who otherwise is a most sharp reprehender of the Philosophers, and would have laid hold on this instantly, if he had had any such opinion. Therefore it is likely that the history is true, because none of the old writers found fault with it. But come we now to Matthiolus, who of all men hath contradicted this History most unhappily; for in his margin he inveigheth against the vain opinions of the Philosopher (as he thinks) where he appears in some things vainer than vanity itself. But I will return to the business. It is against (saith he) the work of nature. Is it enough for Matthiolus to say so, though he prove nothing? If the story had been true, Galen would never have omitted it, who hath searched out all things else so diligently, furnaces, and metals, and what not? Julius Scaliger will make answer, to what end should he repeat a thing known before? Sooner would he (as he was a famous and a malicious detractor) if he had not found it so, have reprehended it, as he doth in some places make it ridiculous. He which continued so few days, did not understand the whole matter; they were not, they are not always at hand; he never enquired of the Bakers. But if I should say that a little she colt newly foaled should have plenty of milk in its udder, and that it did issue forth in great quantity, what would they say then? yet nevertheless I saw it at London about six years since, as also many others of good note and credit, who with their own hands did milk it out of its teats. They will say perhaps, we do not believe it; let then choose, it makes not much to the matter; there are many productions of nature, the causes whereof it is impossible for any man to know, much less to show to others. And that certainly not without great reason, that we might both admire the infinite power of God, and acknowledge our own blindness and ignorance. For these and the like did God create only for his glory, that he might both confound the shallow understandings of men, and also learn them to acquiesce in his wisdom only, for so much as in searching out the natural causes of things, it is impossible to go any farther. For this is amongst the works of God that may pluck down our ambition, and makes us with all our wit to fly to that common Anchor of fools, namely hidden causes and the whole substance. What have we then to do? surely only to apply ourselves unto him, from whom all wisdom, knowledge, and perfection doth proceed: for whilst we rely on our own wits, and do pry into the Majesty of God, we must needs (as Solomon in his Proverbs speaketh) be confounded by the same. What then remains? this surely, that they which think these things to be impossible, do keep their opinion to themselves, without meddling with those that think the contrary.  
The Author of the geoponics (if I am not deceived) calls this little animal a Salamander: his words are these: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. that is to say, The Salamander that little creature is begotten in the fire; and living in the fire, is not consumed by it. Here he tells three untruths together. For neither is this the least of creatures, but oftentimes bigger, sometime less, neither is it generated by the fire, nor doth it live long in the fire, as I said before, out of Dioscorides. Thus much I thought good to add, lest young students reading those geoponics should err so foully with Zoroaster. For what purposes it serveth, I cannot boldly say: yet by its place of growth and principles it seemeth to dry and cleanse powerfully. It is also of very thin parts and body; it pierceth to places very distant: and truly if the Grasshopper which feedeth upon air, be of so burning a faculty; what shall we think of the Fire-fly, which eateth and drinketh flames? But the Fire-flies are of this use to our minds: they represent to our understanding the wonderful power of God, who hath made the greatest of all the Elements, Fire, subject to so small, so dry a creature: vouchsafing to be vanquished by these while it scorneth, I do not say to be vanquished (to use Majolus' words, Dier. Canic. Colloq. 5.) but even so much as to be touched by men, or the greater Animals.   

CHAP. XXVI.  
Of the Water-Spider.  
THe Water-Spider is next, a little creature of exceeding nimbleness, whose History Authors have so slightly handled, that we can hardly pick out any thing of weight or moment towards the illustration of this History: we shall yet perform what we can.  
I utterly deny 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Aristotle, to be the same with Tipula in Plautus (as Gaza interprets it) for I am not persuaded that Mule-gnats can come of them.  
It is called in Latin Tipula: Plautus, Festus, and Nonius Marcellus write it Tipul; others, 
The Name.  Tipulla; Guillerinus de Conchis reads Tapula; Albertus and Vincentius in his Speculum, call it Tappula: none of them aright. By Plautus it is called Tipula; in Greek (as I found in Gesner's papers) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word truly I find not any where any footsteps of, nor can I tell what it properly signifies; some High-Dutch call it Wasser-gems, which is to say, a Water-goat; others Wasser-spin, which is a Water-spider; the Nether-lands, Wasser-spinne; with us it is called the Water-spider, as with the High-Dutch and Netherlands, for likeness sake; in Spanish, Gusano que corre sopra el aqua, a worm that runs upon the water; in Italian, Capra di aqua; in Polonian, Wood nigh cieluck.  
There are two sorts of Water-spiders, the greater and the less. They differ in bigness only, or perhaps in age: the greater are more common in coldest waters, the less are somewhat more blackish and of a more compact body.  
The greater more inclines to an ash-colour, being of a larger body.  
Although several men write severally, and neither tell any certain marks whereby it may be known, nor agree in the number of its feet, yet I hope we shall so clearly and perspicuously explain the History of the Water-spider, that there will be no occasion of doubt left hereafter.  
The Water-spider is a little creature, in shape very like a Spider, of a body somewhat long and slander: it hath four feet fast to its breast, and two little arms stretched out before near its 
The Description.  mouth, perhaps in stead of horns; which if you reckon with its feet, it will have six feet: which yet (so far as we could observe) it useth not when it runneth: they are as short again as the rest of its feet, neither have they any knots or joints like the other feet. Therefore Albertus and others allow but four feet to the Water-spider: but Festus six, reckoning these little arms together with its feet. It hath four wings, very feeble ones, which seem not to be made for flying, but for leaping. They are shorter than its body, and the uppermost of them a little thicker and larger than the others, but yet not of leather (like those sheathy cases) they are between a brazen colour and a black; the inner wings are lesser and thinner, and of a silver colour. Whether they fly by night like Water-beetles or no, we are uncertain; they leap sometimes upon the water so lightly, that they scarce so much as stir the surface of it. Hence grew that proverb among the Ancients, Lighter than a Water-spider. So Pierius being to express the lightness of men; and Virgil, the nimbleness of Camilla, compare them to the Water-spider. Plautus likewise in his Persa, Neque Tipulae levius est pondus quam fides lenonia (for so Lambine reads it, against the consent of all copies, even that of Nonius) A Panders honesty is lighter than a Water-spider: It runneth not in a continued course, but with intermission. It goeth not under water, but when it is driven thither by force: its body is never wet. They are found all the Summer time in standing waters and ponds which are free from the wind, and quiet: sometimes also they are met with in rivers, especially close by the banks of great rivers, and for the most part under the shades of trees (as of the willow, or any other tree, (which is not over tall): most commonly multitudes of them are together in companies. They are seen sometimes to couple leaping on one another's backs, but they make an end of engendering very quickly. One shall hardly find any one of them in Winter.  
Whether they be of any use in Physic, besides the common use Flies are of, we leave for others to make experiment: for we know of none; nevertheless we utterly deny that these little 
Their Use.  creatures were brought forth by nature to no purpose. Certainly the Gudgeon, the Rochet, the Perch, and other inhabitants in the dominions of the waters do sufficiently declare how useful they are for the feeding and fattening of Fishes. Without question Festus, Nonius, Marcellus, Sipontinus, and others, meant this Water-spider now described, as it will appear by their words. The Tipula (saith Festus) is a kind of little creature, having six feet, but so light, that in running upon the water it seemeth to take no steps. Per●ttus saith upon the matter the same. The Tipula (saith Nonius Marcellus) is a very light creature, which doth not swim but go upon the water. Varro thus: Levis Tipula levissime frigidos transit lacus: for so the place which is corrupted, is to be read and corrected: The light Water-spider very nimbly passeth over the cold ponds. Albertus' Guillerinus de Conchis, and Vincentius call it Araneus Aquaticus, interpreting the Dutch name (for it hath some likeness with the Spider) ascribing but four feet to the Tipula, not reckoning the little arms which are before, among its feet, since it doth not use them in going. Others (as I said before) reckoning those little arms among their feet do allow Water-spiders six feet. Hence it does most certainly appear, that we have described that very Tipula which Plautus mentions, so that there is no room left for any one's doubting he eafter. But before we go any further, the truth requires of me, that I confute two notorious errors of Guillerinus de Conchis. The first error is, when he saith that the Water-spider lives alike upon the water and upon the land: the other, when he saith, that it runneth very swiftly upon land; both which do evidently contradict experience: for upon land it doth not live long, nor run at all, but move with a very slow pace, and sometimes leap, but that very little.  
Whether Catrab in Avicen, which is called by Silvaticus, Cutubut and Eckentubut, be the Water-spider (as Wierus thinketh) I cannot say for certain: although indeed I am easily persuaded by reason of the circumstances, to believe that Catrab in Avicen is not the Water-spider. But let us hear Avicens description: Catrab (saith Avicen) is a little creature having its being on the surface of the water, which moveth upon it divers ways without order, and diveth ever and anon to the bottom, and presently appeareth above again. Sylvaticus hath almost the same word for word: only he adds, that whensoever any thing happens amiss to it, it runs away, and by and by appears again. From this little creature by reason of its restless and disordered motion, hither and thither, that kind of melancholy which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latins Insania Lupina, is called by Avicen, Cathrab and Alcathrab; with which when men are taken, they fly from the living, and go out by night, and frequent graves (as Paulus writes) and think indeed that they are turned into Wolves, as Wierus writes it befell a certain husbandman in Germany in the year 1541. The Ancients (saith Wierus) call a fly which is common in moorish grounds, Tipula. And we think Manardus made mention of this somewhere in his Epistles. Wherefore I am fully persuaded that Catrab is not this Water-spider, but some other little creature, the least of the kind of Water-beetles, which with a restless motion moveth almost continually upon the surface of the water hither and thither without order (as we said in the History of them) and upon the least disturbance or stirring of the water, goeth to the bottom, and presently hideth itself in the mud, but by and by assoon as the billows are down, riseth up again to the surface of the water. This little creature is seldom single, but many of them sport together in the same place, running up and down several ways. I was once wont to behold with great delight these little very black and shining Beetles pulling one another, and as it were wrestling together. But of these we have spoken at large among the Water-beetles. And we shall take Gaza's Tipulae into our consideration among the Water-worms.  
The word Ascaris which they interpret Tipula, maketh nothing toward the illustration of this History.   

CHAP. XXVII.  
Of the Forficula, or Earwig.  
ARnoldus his Forficula, is called by the later Latin writers, Auricularia; by the more Ancient, Mordella: Niphus calls it Vellicula à vellicando, from rending; the French call the 
The Name.  Earwig Aureilliez, or Perceaureille; the Germans, Oren-worm; the Low Dutch Orenmetel; the English, Earwig. Hadrianus Junius thinks it to be Fullo, which notwithstanding much differs from the form of a Beetle. Is this the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? truly both the original of it and the biting agree thereunto; for this is bred also in the hollow stalks of herbs, (as of the wild Parsnip, Angelica, Fennel Gigant) and is frequently seen in Coleworts. The Northern English by an obscene name call it Twich-ballock, as if you would call it Scrotomordium, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for where ever it finds a riuled pleated skin, it will cause very great pain, either by biting with the mouth, or by winding about it with its forked tail; which Pennius saith once happened to him being a boy. For we fell upon two sorts of Earwigs, both were with wings, contrary to the opinion of many. For if you force them here and there back again with a bulrush, when they are hemmed in in some place or upon a table, (which the most illustrious Knivet taught 
The difference and description.  Pennius) they will presently open their wings that are hid under their covers, and fly away. But you must take diligent heed that you press it not too hard with a straw or or rush, or wound it, for than if it would never so fain it cannot fly away. The more common is seen with a light red colour; his foreyards, feet, and forked tail are yellow. The other (which is more rare in England, and was seen by me but once or twice) is greater than the former, and of a blacker body, hath a silver ring about the neck to adorn it; the outward covers of the wings are of a reddish colour: the mouth is forked and yellow; on the back on both sides near the sides, there arise five yellowish spots, the fork of the tail is short and black, and she lifts this toward her head and flies, being angry, into the air.  
They are oft found in Coleworts and hollow Reeds, and in the little bladders of Elm leaves. They breed of worms that breed in the stalks: they yearly cast their old skin, and that being gone they look white as snow. But with age it grows again, and is died with its ancient colour. The English women hate them exceedingly, because of the flowers of Clove-gelliflowers that they eat and spoil, and they lay snares for them thus: They set in the utmost void places Ox-hoofs, Hogs-hoofs, or old cast things that are hollow, upon a staff fastened to the ground, and these are easily stuffed with clothes or straw; and when by night the earwigs creep into these to avoid the rain or to hide themselves, in the morning these old cast things being suddenly taken away and shook forth, a great multitude of them falls out, and are killed with treading upon them. Arnoldus Breviar. 1. cap. 25. bids us to boil them in common oil, or oil of Hearts-ease, and 
Their Use.  with that to anoint the arteries of such as are in a Convulsion, both their temples and wrists, to cause a Fever, which is a remedy for a Convulsion. Josephus Michaelis, an Italian and a famous Physician, is wont to collect a great number of them, and to bring them to a fine powder in Balneo in a glass very close stopped. Then he mingles as much powder with Hares piss, that he may pour into the ear morning and evening. He often protested to Pennius that this was a secret to cure deafness. Others mingle the powder with oil of Cloves and use it as before. The smaller Gallinago, (which the English call a Suit) and Hens feed on Earwigs: and I well remember that I have found a great number of them in their Maws.   

CHAP. XXVIII.  
Of the Scorpion, the Ant, and flying Lice.  
It's Generation is after the same manner with theirs that have no wings, of which we shall treat at large in the second Book.  
The Ant is called by the Latines Formica à ferendis micis, from carrying grains of corn, saith Isidore. The Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by Hesychius and Varinus; it is called in Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; in French, Fourmis; in English, Ant, Emmet, Pismire; in Spanish, Hormiga; in Italian, Formica; in the Sclavonian and Polonian Tongues Mrawenecz; in the Illyrian, Mpowka; in Low Dutch, Miere; in Flandrian, Labuets; it Dutch, Omays, Omnes, Eims. Now some Ants are winged, some without wings. One of the Greeks call those that are winged (of which only we treat in this Book) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; another calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; they are named by Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, l. 1. de Anius. part. by the Latins Equites, because of their exceeding swiftness, wherein they excel the others. They are of a larger body and bigger limbs than those that go and have no wings, (whereupon Pliny, if I mistake not, called them Herculanae) and of a middle colour between black and swart: they have four silver coloured wings; their uppermost bigger and longer than their whole body; their inner wings half so big. I have nothing that I write for certain, concerning these Indian flying Ants. For Authors themselves are uncertain, and many late writers, having traveled over almost all India on foot, have yet found none of those gold-horders and devourers of flesh; Of which Megasthenes hath recorded thus much: There are found (saith he) among the Dardae certain winged Ants no less than Foxes: Now the gold-stealers understanding that they feed upon the flesh of wild beasts, strew pieces of it along the ways, and so while the Ants are overbusy about their meat, they take away without danger all the gold they had all this while stolen. Onesicritus writeth that he saw some of their skins like Panther's skins. The Book entitled De Natura rerum, so describes this winged creature, with hooked claws, a winged body, and a crooked beak, that one would take it for a Griffin rather than an Ant. That Aethiopia also breeds such, we read in Philostratus, who placeth Ants and Griffins also in India; which are not very like one another in shape, but both trusty keepers and diggers up of gold. The horns of the Indian Ant, set up in the Temple of Hercules at Erythrae, were a wonder, as Pliny witnesseth, or rather lieth. He that desireth more dreams concerning them, let him read Herodotus, Arrianus, Tzetzes, Strabo, Aelian, and Pliny, who gave so much credit to lies carried to and fro and entertained, that they were not ashamed to put them down even for truths. But passing over the Indian Ants, let us treat of those in Europe only; whose course of life, fights, victories, policies, prudence, sagacity, parsimony, cunning, frugality, industry, oeconomy, charity, fidelity, civility, valour, and laboriousness I would to the shame of men represent here; but that it would be necessary to repeat the same things 
The medicinal use. The way to make the Oil is found in Rhasis and Barthol. Montag. l. 5. tract. 18. c. 7.  in the second Book, when we shall treat of those that go, with which they agree in nature, and belong to the same Commonwealth. With these Herculean Ants bruised, and Salt and Pepper put to them, the Manginess, the Leprosy, and the Scurf are cured. Plin. Oil made of winged Ants, provoketh and strengtheneth Venus. Wecker. To conclude, whatsoever diseases other Ants are good for (and they help very many, as you shall read) the winged ones have the same or greater virtue in curing of them.  
Agatharsides tells us, that the Acridophagi or eaters of Locusts are not far distant from the inhabitants of the Red sea: which nation are of a lower stature than others, lean of visage, and extreme black. About the Vernal Aequinoctial, when the South-west and West winds blow with the Italians, an unspeakable multitude of great Locusts is brought to them with those winds, out of some place unknown, which differ little from birds in their faculty of flying, but in the shape of their body very much. With this sort of creatures they are nourished all this season, feeding upon them salted or otherways dressed. And they catch them by fetching them down from the air to the ground with a smoke. And these people are reported to excel in nimbleness and swiftness of foot: but taking a very dry nutriment, they do not prolong their life beyond forty years, nay and die more miserably than they lived; for when old age draws nigh, there breed in their bodies certain sorts of flying Lice, in figure indeed like Dog-flies, but otherwise less; they begin at the breast and the belly, and in a short space eat up all the skin of their face. Others of them are taken like those which have the Itch, thereupon they tear themselves grievously, and at length the disease being at a stay, and thin humours running at the coming out of these little creatures, they are fain poor wretches to undergo intolerable torments: and so by reason either of ill humours, or of their feeding, or of the badness of the air, they die. Hieron. Mercurial. de morb. cut. ex Diodoro Siculo 4. Antiq. lib.   

CHAP. XXIX.  
Of the winged Puny or Wall-Louse.  
WHen I had resolved to conclude this History of winged Infects, we had three wood Wall-lice of the sheath-winged kind brought to us, which we here represent upon their backs, and upon their bellies. The back, the neck, the little horns, and the sheathy cases of the first are of the colour of a Leek; its wings which are longer than its sheathy cases, are between green and yellow, as also its eyes and feet. The second is of a swart colour all over. The third hath its body variously coloured with black and red; its little horns and feet coalblack: all of them do glitter here and there with a golden brightness (which Pennius observed not) and seem to be of a very compact and tender body. They are found sitting most commonly upon Mallows, sometimes upon other plants and trees that bear Apples like Pine-apples, as likewise upon the Elm and the Willow. They copulate in the month of May tail to tail, and are almost a whole day about it. The male is less, the female bigger and broader. They fly in the heat of the day fast enough, but neither long nor far. There are bred with us (saith Cardane) in the grass two Animals like Wall-lice, the one in smell but not in shape; the other in shape but not in smell: but neither of them is of the species of Wall-lice, because they both fly. lib. de variet. rer. But he that shall observe their stink and outward shape of body, will not turn them out of the family of the Wall-lice, for their wings sake: although indeed the field kinds are six times as big as those in houses. Jacobus Quickelbergius sent two other kinds of them to Pennius from the parts about Vienna, which were waved with a golden and black colour. Matthiolus not at all understanding Pliny, denieth that they have any virtue in them. But Pliny many ways commendeth the garden Wall-lice, being reduced to ashes and infused in oil of Roses, against pains of the eats. Palladius useth these with the Lees of Oil, an Ox Gall, Ivy-leaves and Oil, for an ointment for the bitings of venomous Horsleeches. Let the head of the yard be put into 
Their Medicinal use.  Oil of Camomile pretty hot, in which Wall-lice have boiled; then let the head of the yard when it is taken out of the oil, be anointed with pounded Garlic, and the patient will certainly make water. Arnoldus de villa nova l. 2. Breviarii, c. de stranguria & dysuria. Are not these to be taken for those Wall-lice, which the Dutch call Knolsters and Qualsters? And hitherto hath been said what we know of winged Infects: ye Platerus's, Camerarius', Clusius', Quickelbergius', and ye later and more laborious sons of Esculapius (whom Phoebus moulded out of richer clay) if you have any thing which is here wanting, make addition of it, according to your wont courtesy and ingenuity, remembering that of the old Poet:  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
When you receive, you ought to give withal:  
The Muse's gates are wide, and liberal.    

Of the Division of the Second Book.  

The Preface.  
BY the clew of Daedalus we are at last got out of the Camps of winged horsemen; where should I relate with how many stings the Infects of the lower ranks have assaulted me, how much they have troubled my brain, my right hand, my eyes, whilst I accurately dissected and observed all their parts, truly I should either faint in rehearsing the wounds, or what I was resolved in my mind to finish, I should not be able to do. Wherefore, what valiant soldiers are wont to do, whilst the wound is yet fresh and hot, we will break forth into both Armies, and with better undertake, so far as may be, strive to overcome them. Thou O great God, who in the Inventory of these smallest Creatures, makest the most excellent understandings to stand amazed and stupid; give me strength, that as by thy goodness I have mustered those Infects that fly, by the same I may be enabled to draw forth all those Foot-forces that want wings; so that in all my labour, I may seem to have no other end than to seek thy glory, to advance learning, and nothing that concerns my own particular, but that I may find thee in these thy works. Go to therefore bold Atheist, who art ignorant of God and the Divine Perfection: endure, if thou canst, the biting of the Spider Phalangium, or of the Scorpion; abide the pain of the Worm Scolopendra; swallow down the Pinetree Caterpillar, contend with Worms, despise with Herod, biting Lice, so much as thou art able, at last thou shalt find that there is no foot Soldier so mean in this Army, that will not quickly overcome all the forces of thy body and mind, and will make thy foul mouth to confess, by their ministry, that there is a God. Thus then I draw forth my Regiments, so I muster the Soldiers.   

All Infects without wings are either belonging to the 


Earth Or 

Some with Feet, 

These go with many feet: The Caterpillars, Beetles, and such as are called Staphlym.  
These go with eight feet: The Scorpion, the Spider.  
With six: As Wasps, Glow-worm's, the female Meloe; also Worms in wood, trees, roots, fruits, meats, garments, chambers, humours.    
Some without Feet: As Oripae, Maw-worms, Earthworms.    
Water, 

With Feet, 

Some swim with six feet: as the Shrimp, the Lake Scorpion, the Notonectus.  
With many feet: as the Sea Scolopendra, the many footed Shrimp.    
Without Feet: As the Horseleech, the Hair-worm.         

THE THEATER of INFECTS: OR, Of lesser living Creatures. BOOK II.  

CHAP. I.  
Concerning Caterpillars and their several kinds, and namely of Silk-spinners, and Silkworms.  
WE thought fit to place in the Front, Caterpillars, the devourers of Egypt: because they are most different in their kinds, and also some of them are excellent for their use and worth. It is no fond conceit to maintain 
The Name.  that Caterpillars had their name in Latin from devouring, for they eat up leaves, boughs, flowers, fruits; which also may be observed in the Peach. Ovid called these Field-worms:  
Field-worms that wove their hoary thread on boughs, we find  
That they with painted Butterflies do change their kind.  
The Greeks call a Caterpillar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the waving and vaulting motion, when it creeps, whereby it lifts up and contracts itself. The Hebrews call it Ghazam, because it sheareth the fruits of the earth, as Kimhi saith on Joel the first. The Italians call it Rugaverme, and Bruche, for so saith Marcellus Virgilius upon Dioscorides. In our times, saith he, our whole Country calls all kinds of Caterpillars Bruchi. The Spaniards call them Oruga; the French, Chenille, Chattepeleuse; the English, by the name of Caterpillars; but the Northern people call the hairy Caterpillars Oubuts; the Southrens call them Palmer-worms; in the Poles language, a Caterpillar is called Rup hausenka; in the Germane Tongue Ein Raup; in Low Dutch, Ruype; in Sclavonish, Gasienica; the Peasants call them Certris, and Cedebroa.  
I should be endless if I should add all kinds of Caterpillars; for some feel rough, others 
The differences.  soft, some have horns, (and that either in their head or in their tail); some are without horns; some have many feet, some fewer, but none have above sixteen feet. Most of them move swiftly in a waving posture; yet others there are that go even and slowly. Some do yearly change their old skin, and others do not. Some are changed into Aurelia's fixed above the earth, whence are bred your ordinary Butterflies, others are transformed under the earth, and become Glow-worm's. Also some of their Aurelia's are smooth and equal; some again are hairy and wrinkled, pointed at the ends, sharp; some (namely of the harder kind) naked, but others (namely of the tenderest) are covered with moss or silken down. The most of them are bred of the eggs of Butterflies, and are changed into Aurelia's: some are bred on the leaves of trees, of the proper seed left there in the web in Autumn; or of the dew or air shut up in it, and corrupting there, as Vine-fretters. Some again feed on leaves, some on flowers, and some on fruits. We, to express both kinds of Caterpillars, shall divide them into those that are bred from other things; and those that are bred from their own kind alone. Such as are bred from other things, again, are either smooth or hairy; as also those are that proceed from their own kinds. Amongst the smooth Caterpillars, the Silkworm deservedly challengeth the first place.  
A worm that to a Fly transformed is, and then: 
Edward Moni 〈…〉▪ Beresish, lib. 5.   
Transformed back once more is made a worm again;  
Twice it both dies and lives anew, is wafted o'er  
By Cha●on twice unto the Elysian sh●re.  
It's successor is left half living and half dead,  
Which after spins silk robes for those are finely bred.  
Find thread this Silkworm makes, why doth she labour thus?  
It is not for herself she labours, but for us.  
Her fleece was formerly an ornament for Kings,  
But this prodigious age confusion brings:  
So prodigal of silks, that the vile rabble, clowns,  
Oyster-wives, herb-women, shine in silk suits and gowns:  
Nothing more common now for all than silk attire,  
Which wastes and burns men's hearts with continual fire.  
In which words, though our divine Poet, who was more clear than the ancient Bards, doth something touch upon the Silkworms, and paint them forth, yet he doth not describe them ●o fully, that it may suffice for the History of them. For Silkworms are smooth Caterpillars almost of a milky colour, with small black eyes, and as you see, with a so ked mouth. The snow white ones are bred of Butterfly's eggs, which growing by degrees into little worms, produce Silkworms of the same colour with Butterflies. And that I may not repeat this again, let it suffice that I have once said it; the Butterfly is almost always of the same colour with its Catterpillar. That Butterfly forsaking its Aurelia, as many eggs as it leaves, or seeds (if you will) like to eggs, they become so many Silkworms afterwards; which, if you cherish them, when they are fostered by the Sun's heat, and full fed with Mulberry leaves, they will repay a reward worth your cost and care, namely a silken fleece. They breed first in May, in which month and the two following months, they devour a multitude of leaves, and in eating as it were by sucking, they harden: when they are grown up with plenty of nourishment, being become able, they spin a most fine web out of themselves, like to a Spider's web. Then against cold weather, they grow rough with hair, and make themselves new thick coats for Winter, by the sharpness of their claws, pulling the down of their skins into fleeces: then they thicken and close it, carding it with their feet, than they draw it out amongst the boughs, and make it small as with a comb: lastly they take hold of this web, and wrap their body in it, making a round nest. Then men take them, and put them in earthen vessels, and feed them with bran, and so there spring up seathers of their kind; which, so soon as they are prepared with, they are set to perform other tasks. But the spinning work they began, grows pliable by moisture, and is spun into threads on a small spindle. Some women do use to draw it forth into yarn, and then they wove it. Pamphila the daughter of Latous was the first that was reported to have woven in the Island of Co. Also Pliny reports that Silkworms are bred in that Island, Plin. lib. 11. cap. 23. the flowers of the Cypress, Turpentine, Ash, Oake-trees, being beaten down to the ground by showers, whence they receive life. Though women were the first inventors of this Art, yet men are not ashamed to wear these garments for lightness in Summer. The customs of men are so far degenerate from Arms, that their very clothes are grown burdensome. The thinner and softer the leaves are they feed upon, the finer Silk these Silkworms make: wherefore amongst the people of Seres in Scythia, the most soft garments are made; which we call silken, as Marcellinus witnesseth, lib. Hist. 23. In India also and in Egypt there is great plenty and use of them, and are brought from thence to the Spaniards and Italians, being the greatest cause of wantonness amongst mortals. So often as I consider, that some ten thousands of Silkworms labouring continually night and day, can hardly make three ounces of Silk, so often do I condemn the excessive profusion and luxuriousness of men in such costly things who defile with dirt, Silks and Velvets, that were formerly the ornaments of Kings, and make no more reckoning of them now, than of an old tattered cloak, as if they were ashamed to esteem better of an honourable thing than of a base, and were wholly bend upon waste. The Greeks call this Caterpillar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Bombyx, which name is become Latin. The Italians call it Bigatto; the Spaniards, Guafano della seda; the French, Ver à Soye; the Germans, 
The Name.  Ein Seyde worm; the English, Silkworm. Amongst whom a Silken habit is so much loved and valued, that they despise their own Wool, (which compared with Silk, is not contemptible, and is the most profitable and the greatest merchandise of the Kingdom.) But time will make them forgo this wantonness, when they shall observe that their moneys are treasured up in Italy at that time, when they stand in need of it for their private or public affairs. This is a pleasant thing and worthy to be noted, that the head of the Silkworm, makes the tail of the Butterfly in that golden coloured Metamorphosis, and the tail the head; which also happeneth in all other Caterpillars that are changed into an Aurelia.   

CHAP. II.  
Of the rest of the smooth Caterpillars.  
The third, that is all green, when Autumn comes is transformed into a blackish case: it feeds on the softer Potherbs, especially on Lettuce, whence we call it the lettuce Caterpillar.  
The fourth upon the Medlar-tree is less, all over green, drawing itself into an ash-coloured case, all besprinkled with most black spots.  
The fifth is least of all, spins its threads on trees, (especially upon the Oak, and descends by them upon the heads of those that pass along, and entangles their hats and clothes: a very little creature, most noted in Summer, and obvious every where, when the fall of the leaf is at hand; he wraps himself in a course web, and being shut up in a red and green cover, he dieth in Winter. He hath but ten feet, as all the rest that went before had.  
We call them yellowish, that are most part yellow: such these figures present you with, which is kept, wheresoever they are void of black, overcast that with a paler yellow, and you have their 
Yellowish are 3.  figures painted. They live on softer leaves, especially on the Tiel-tree.  
Vinula is next in order; which is a most delicate Caterpillar, and beautiful beyond belief, we 
Vinula.  have found it on the Willow feeding greedily, the lips and mouth of it are a pale yellow, the eyes are fiery, the forehead is purple, the feet and the lower body green, the tail is forked, blacker than grapes, the whole body is spotted as with thick and dark red wine, which passing from the neck crossway to the very tail, a most white line doth wonderfully adorn it.  
The Caterpillar called Porcellus, 
Dark 2.  is black, brown, especially the greater, but the lesser hath the circles white. Frequently they are found on the leaves of meadow Trifolie, and they devour them with wonderful swiftness.  
Three various colours are chiefly observed: the 
Various coloured 10.  first hath a bluish face, and very black eyes, the outward skin of the back is grayish, much besprinkled with black and yellow spots: it is changed into an Aurelia of a bright bay garnished with a white small membrane: it loveth Cabbage and all kind of Turnips.  
The second hath the head and feet and tail very black, being checkered with yellow; the chequerings that are painted on them inwardly, are distinguished by channels black and grey, drawn long-ways by turns. It loveth Fennel, and Aniseed, and Cummin.  
The third is green from white, buncht as it goeth along, for it hath only six feet on both sides, as those before. It is changed into an Aurelia set with pricks, of a dark colour. It consumes Olives.  
The fourth feeds on Dragon-wort, and resembles a spotted Viper: it goes always with the head upright, and leans chiefly on its breast. It loves Bul-rushes, and plants that bear down, and are bred in rivers.  
If you paint the ribs descending of the fifth kind with old Minium, there will be few things in the picture that shall not agree with the truth.  
In the sixth what you see white, paint with Ochre. Both of them delight in the black Poplar-tree, and feed greedily on it.  
The chamferings bred in the seventh, must be white from yellow; all the rest of the body is of a dark colour, and changeth itself into an Aurelia, of a light red colour.  
The eighth seems of the colour of ashes, waving out of black: it makes a case between black and a bright red, whence grows a dusty coloured Glow-worm.  
The ninth is various, and deservedly thought so: the roundles of the incisions are green; the horn of the tail is bend backwards, and is of a bright blue; under which a red coloured spot serves to make it beautiful: the middle part of the incisions is ashes colour. Lastly, an Aurelia is included of a murry colour. We found this in the high way; it delights in the field Crowfoot.  
The tenth is grey and black; for what is here white, lay grey upon it, and it will represent the creature. It is changed into a spiral case, of a weak blue colour; the roundles being somewhat red; and it comes next to the form of a horn fashion periwinkle.  
The smooth Caterpillar comes from the wild nightshade (which the Italians call Belladonna) of a green and yellow colour, it hath a horn in the forehead as long as ones finger, which Cardanus relates that he saw often.   

CHAP. III.  
Of Caterpillars rough and hairy.  
THose with hairs are the most mischievous of all: some are very thick of hair, others thinner; whereof I here afford you the kinds. Amongst those of the thicker hair, are walkers up and down, such as are upon Nut-tree leaves, Pinetrees; such as have sayl-yards, such as are called Neustriae, Pear-eaters; such as are upon Nettles, Cabbage, Hedges, feeders on Poplar, such as lose their skins, such as are amongst Marigolds, black and green, etc. Those that have thinner hairs are Echini, dwellers amongst Fennel, eaters of bushes, half white: of which we shall speak in order.  
Pityocampes, that is, Caterpillars on the Pitch and Pine trees, are as thick as a man's little finger, and as long as the breadth of three fingers. They have eleven incisions between their heads and tails, and they have sixteen feet like the rest, namely about the head on both sides three, on the middle of their bodies on both sides four, and at the ends of their tails on both sides one: but the first are crooked and small, wherewith they try their way, the rest are broades and jagged like saws, that they may stick the faster to the boughs. The head is like an Ant, ●he rest ike common Caterpillars; they are rough with hair and encompassed on all sides with strait bristles: the hairs bred on their sides are white, they shine on their backs; the middle part whereof is adorned with spots like to eyes; the bristles being shaved off, there is a black skin 〈…〉 eath, their hairs very slender, yet they prick more sharply than a nettle, and cause very great pain, heat, a Fever, pricking, unquietness. For the poison enters suddenly without any sense of the wound, and is carried to the parts next the bowels. They spin fine webs like to Spiders, drawing and disposing their threads with their fore-feets. Towards night they go under these, as they were tents, that they may escape the inconveniencies of cold and storms. The matter of this tent is so fast and fine, that it is not in danger by the greatest winds, nor is it sobbed with rain: and it is so spacious, that a thousand Caterpillars may be under it. They make their nests in the small boughs of the Pine and Pitch trees, where they live not solitary as others do, but by flocks: which way so ever they bend their course, they spin and carry their thread for the web along with them; and at break of day, if it be but fair weather, the great ones accompany the lesser by troops, and having made the trees void of leaves, for they consume them all, they labour hard in weaving. Only these plagues of the Pine and Pitch trees do not meddle with other Cone Apple trees. In Mount Athos, the woods of Trent, and in the valleys beyond the Alps they abound very much, by reason of plenty of leaves for their nourishment, as Matthiolus witnesseth. They are truly most venomous creatures, whether you touch them outwardly with your hands, or they be given inwardly. They were of old esteemed so certainly to be poison, that Ulpian interpreting 
Signs of a Pine Caterpillar drank and the cure.  the Cornelian Law concerning private murderers, set down amongst them to be punished those that give a Pine Caterpillar to drink. Sect. Alium. ff. ad leg. Corn. de sic. When one hath swallowed a Pine Caterpillar, the pain grievously afflicts both the mouth and palate; the tongue, belly and stomach are greatly inflamed by the corroding poison: also a wonderful pain vexeth them, though at first they seemed only to feel a pleasant kind of tickling: great heat followeth, loathing of meat, and a perpetual desire to vomit, but ineffectual. At length if it be not helped, they burn the body, and make the stomach crusty almost like to Arsenic. Diosc. Aetius, Plin. Cells. Gal. also 11. simple. c. 5. and Avic. sos. cap. 25. Hence it is that Aetius and Aegineta held it dangerous to set the table for meat under the Pinetree, or for to stay there, lest perhaps by the reek of the meat or vapour of the broth, or by noise of men, these Pine Caterpillars should be moved and fall down upon the meat, or should let fall their seeds, that are as deadly as themselves. They that are hurt by these must use the remedies against Cantharideses, for the same means will cure them: but properly oil made of Quinces, called melinum, and oil Olive, is to be drank twice or thrice to cause vomit, as Dioscorides from Aetius hath prescribed. They are bred, or rather regenerated, as Vine-fretters are, from Autumnal seed left in the web in certain bladders, or from the Vine-fretters themselves corrupted, as Scaliger thought.  
Now we proceed to walkers about. We call those walkers, who have no certain houses or food: wherefore they do something superstitiously wander like pilgrims, and like to Mice, they always feed on others meat, wherefore the English call them Palmer-worms, namely for their wand'ring life, for they dwell no where, though by reason of their hair they are called Bear-worms. They will not be tied to any kind of flowers or leaves, but they pass on boldly, and taste of all plants and trees, and feed where they please.  
First those white spots which we see in their sides, must be such really; the whole body is black, all the inward hairs must be somewhat yellow, but all the uppermost on the back must be hoary, except those three ranks that are bred in the neck near the head, for they have the same colour with the hairs of the belly. Out of the Aurelia of this comes forth the Butterfly which you see here: whose colour, figure, and nature, we described in the Book before.  
The second, if you make the neck and belly, and the hair there growing, yellow, you need do no more. The cover of it seems dusky, the eggs are pale. We explained the Butterfly that grows from thence in the former Book.  
The third is, the whole body and hair, dusky yellow, but that the spots on each side being obliquely made in each incision lie hid, and the head being of a light red, is adorned with a certain white fork.  
The fourth hath his belly and lower hairs dusky, the back and upper hairs are yellow from dusky, a double forked line in the face resembles the colour of whey, or milk mingled with water.  
The fifth hath a bright bay colour in the face, the sides of the belly hoary, a body various with small yellowish spots, and above these with black; yellow hairs come forth like small rags; they are sharp, and growing more sharp pointed from the middle: it hurts much the neighbouring herbs and the corn.  
The sixth is a brown coloured, if the incisions were not died with black and white spots here and there; the hairs are bred above and beneath, and set after a saw fashion; they are very rough and hard, but they are of the colour of the body.  
The seventh hath a black skin, yet it hath hair's something of a dirty colour, I use to call it the Pencil, because on both sides of the forehead, and also in the rump a soft pencil breaks forth of a crow-black colour: but those wedge fashioned eminences that you see in the back, are white as milk at the root, otherwise somewhat black.  
The eighth holds forth a Mouse colour, on whose back those seven joints resemble it.  
The ninth is a strange and rare colour: for all the incisions are painted with various colours one from another, yet mingled one with another, which a silver stud doth adorn severally one by one.  
The tenth is amongst the sports of wanton nature, not less elegant that it is rare, being streaked with black, green, blue, yellow ridges, and smooth strings; which some golden spots do wonderfully illustrate: it hath very soft hair, of an admirable and most pleasing freshness; it hath a purple cover fortified with a small membrane.  
Suppose the white incisions of the eleventh to be green as Leeks, and paint the skin and hairs half green.  
The Nut-tree Catterpillar is of a pale green, except three black spots between the joints, and that horn at the end of the back, and growing as it were on the remp, which receives a fresh rose colour. It especially 〈…〉 s on the leaves of the Hazelnut, whence we call it Corylaria. I saw two kind of them, one was a full, the other a paler green.  
The manifold delicacy of Nature shines forth in these, to which though it giveth them the face of a Moor or Egyptian, yet it affords them a garment that is of changeable colours, shining in divers works and real art; in the forehead; the hairs are knit as into knotty locks, and resemble the sailyard: the like are found in the extremity of their backs. The skin is like the rainbow, and shines in circles deeply died with purple, which nature hath fastened to the sides like broad studs; the hairs bred in the skin, shine like the Sun, and dazzle our eyes in a clear day.  
We received two Neustriae out of Normandy, the first had a face of a blue colour, and the body ridged with white red and grey streaks; the hairs are comely with a golden shining colour. The lesser rolled together, is like an Urchin; the head is coal-black, the body is variously spotted with little blue spots; the hairs resemble a Saffron lustre.  
This corrupts the buds of the peat tree, having a black s 〈…〉 dged face; the body is adorned with some black red white ridges; in the middle as it were of the shoulders, and to the end almost of the back, little swellings or bunches arise of black and blue colour, sprinkled with white spots. The Eggs from whence they breed are a bright bay colour, which is also the colour of the Aurelia, and of the hair. We saw another of the same kind, but only it had a bunch on the back.  
We call that half white, which is by nature yellow from the head to half the back, and the rest white as a Lilly. The belly is yellow and ash-coloured, adorned with studs, and chequered in the middle.  
If you touch the feet of the Nettle Caterpillar lightly with a fading yellow, the figure will differ little from the natural: it hath hard upright hairs growing like thorns, they wound with a small touch, and at first they cause a pleasant itching, but venomous; but after that a pain hard to be endured. Some maintain that it is more venomous than the Pinetree Caterpillar.  
On a Cabbage a Caterpillar breeds with a bright blue head, his body is marked with two yellow branches on both sides; between which a grayish plat as it were, seems to be spotted with some black seeds: the hairs obtain the colour of the Aurelia, which is ashes colour.  
Here we show you two hedge Caterpillars, the greater hath a face Saffron coloured, but that triangle you see in place of its nose, was Lily coloured: the body is varied with spots, white, yellow, red and black, (which we have expressed) placed in no order; it is rough with yellowish hairs: it devours the leaves of hedges and makes them naked: where at length, leaving a bottom of yam of courser silk, she draws herself into a case of a bay colour, as into a sepulchre. The lesser hath a countenance bluish, as also the whole body, except that it hath spots black and white; it hath hairs of the same colour with the former.  
These have fewer hairs: namely, Cranesbill-eater Caterpillar, St. James w●rt Caterpillar, Sayl-yard, Urchin, Bramble Caterpillars, and that little horn beast, which the Germans call Horn-worm.  
We have here set down exactly the form and magnitude of the Cranesbill-eater, you must make the white spots that adorn its black girdles of an iron colour; and paint the belly and feet, and the white 〈◊〉 between the girdles, with a Leek-green colour. C 〈…〉 arius sent this to Pennius, with this subscription: A great Caterpillar, feeding only on wild herbs, and is especially an enemy to Crowfoot Cranesbill in the Marshes.  
The body of the Sayl-yard is various; from the head to the third incision, you would say he were smeered with chalk, in the five following with ashy dark colour, and on the three last with white lead; the sails are made of hairs as it were plaited together, the like stand up at the end of his back like a crest: Those four tusts on the back are made of hairs also growing in order like to teeth.  
St. James wort Caterpillar, or that which eats the greater Groundsel; with the head and feet of a decayed purple colour the belly of a pale green, hath the body of an impleasant fading green, and adorned with black yellow and fiery coloured spots; the colour of the hair agree with the belly.  
I have observed two kinds of Urchins, one of a bluish green, the other a mingled white.  
The first of the Urchin. Caterpillars hath a checkered body, varied with black and yellow; the thorny bristles seem yellow, when Autumn comes it is transformed into an ashy coloured Aurelia.  
The second is perfectly like an Urchin, half the back, namely the first half, is black from yellow, the latter is white from yellow, it hath pricks very sharp and thick, of a grayish colour.  
Nature hath painted the bramble Caterpillar ashy black, on both sides with three ridges of a pale yellow colour: the hairs are very thin, and altogether black.  
There is also the horn Caterpillar, who hath many green spots from yellow, the hairs bred on the middle of the back are hoary, but the horn is notched and red.  
Many diversities there are of these Caterpillars upon the Mullen, Hop, Pile-wort, Bitter-sweet, Nightshade, Elder, Elm, Basill, Tythimals, and almost every herb hath its particular devouring Caterpillar: which, that I may not prove tedious, I overpass, as well enough known. I never had the hap to see the stinking Caterpillar of Gesner, described by him in these words, as I have it in writing: It is, saith he, most like the horned Caterpillar, but it differs something in the horns and colour. I took one creeping on a wall at the end of August in 1550. It sends forth a filthy smell, that you would verily believe it were venomous: it was angry, and with its two forefeet it held the head always upright: I think it is blind, it was a finger long, and thick, it was rough on the back and sides, with a few hairs scattering on them; the back was black; the colour of the belly and sides was reddish from yellow: the whole body is distinguished by fourteen distinct knots: all these joints again have a prop or wrinkle over the back; it hath a black somewhat hard head, the mouth is forked and dented, or saw-fashioned; whatsoever it catcheth with these nippers, it bites it: it goes on sixteen feet, as most of the Caterpillars do, without doubt it is venomous. Vergerus thought it to be the Pine-Catterpiller; others thought it was Scolopendra. But its number of feet will not let it be Scolopendra. I could scarce endure the smell while I took the description alive: it did so infect two stoves with an extreme and intolerable stink, that I could not stay to endure it: so sayeth Gesner.   

CHAP. IU.  
Of the original, breeding, nourishment, and change of Caterpillars.  
DEar book, the faithful witness of my pain,  
Let not the purple red thy fair cheeks slain,  
Whilst I in tables paint the rude worms race,  
And such as change their skins into a case.  
For these by God's wise hand created are;  
Which in small things is wonderful and rare,  
And more to be admired in Worms, than Whales,  
Or Elephants, Leviathan with scales,  
Armed as with harnesse● strong as iron bars,  
And roars like thunder terrible in wars;  
Who drinks the sea, and s●ews it up again,  
Compared with worms, will be admired in vain.  
So I shall begin with our Poet, who observed a divine power in Caterpillars from their Original; which whilst divers Authors have diversely expressed, I know not into how great darkness they have cast us. Aristot. 5. Hist. 19 writes, that they begin from green leaves of herbs, as from Cabbage, or Radish: namely by a seed like Millet left there in Autumn, whence little Worms proceed. From these Worms in three day's space Caterpillars breed at the end of the Spring; which being augmented and nourished sufficiently, they leave off moving, and at the beginning of Autumn they change their form and life for an Aurelia. Pliny saith that dew thickened by heat of the Sun, is left upon the leaves, whence he derives all kinds of Caterpillars, to whom Arnoldus agrees: others say they all come from Butterflies; which so soon as they come forth of their A●reliae, they thrust forth (above or beneath the leaves hard by) some eggs (the barbarous call them Turds) and these are greater or less, according to their bodies (some of these have blue shells, some yellow, some white or black, green or red) in fourteen days they are hatched by heat of the Sun, and the shell breaking, they thrust forth small Caterpillars like very small Worms, but coloured: at first beginning they are very hungry, and do nothing but devour leaves and flowers, especially of those herbs and plants where they were left in eggs. But I should maintain that they are not bred only one way, but all these ways: for though Aristotle's doctrine seems to some not acute enough, that the Cabbage little Worm grows to be a Caterpillar; yet it is not against reason; for as nature from an egg, so from a worm she produceth a more perfect living creature, as perfecting, not as corrupting. For though the worm be not that it was before, (as is clear to sense) yet as much as can be perceived, it is both what it was, and is now somewhat more, for a Worm doth not die that a Caterpillar may be bred: but adds a greater magnitude to its former body and feet, colour, wings; so life remaining, it gets other parts, and other offices: so the offspring of man (I use Scaligers words) after some days at first of a man in posse, is made a man actually; you must understand its generation, in which time the intellective soul doth not yet act, but it bears the same proportion to a man that shall be, as a Worm doth to a Caterpillar or Bee. So also Pennius derided the opinion of Pliny, when he writ that Caterpillars were bred of dew, yet all Philosophers with one consent agree, that the more imperfect small creatures are bred of dew. And not without cause. For the Sun by heating acts, being like the form, and the humour is like the matter. The Sun's heat is different from the fire, for it gives life, or it preserves the souls in their likeness. For the dew hath the proportion and softness of the air, where Theophrastus allegeth the affect of softness (in his Book of Plants) as proper for generating air. Also nothing is more nourishing than dew, by which alone some little creatures live: which also the divine Poet said; How much doth dew lay up in the night! Therefore as it is humour, it is the matter, as it is thin, it enters, as it is drawn by the Sun, and concocted, it is the fitter for generation; for the preparation of the form carries the matter along with it, and these going together it falls out that a living, creature is generated. And it is not only an offspring of dew, but the daughter of Butterflies, as we said, and as experience testifieth: and the greatest part of Caterpillars come from them, besides the Cabbage and Vine-fretters, few are bred otherwise. For these that the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are made of dew, or a humour shut up in webs and putrefying, especially when the wind is East, and the air warm, that hasteneth corruption. For then such a mighty army of them breaks forth in our Country, that we cannot truly say or think so many could be bred any way but from corruption. They are all gluttonous devourers of herbs and trees: whence Philip the Parasite boasts of himself in Athenaeus in his Pythago ist, for feeding on Thyme and Potherbs, I am a Caterpillar. Martial speaks to the same purpose, One garden will hardly feed a Caterpillar. When their time of eating is over, they wander up and down here and there hungry, and by degrees growing lean with hunger, some within, some above the earth, seek for a fit place, where they are transformed into an Aurelia covered with a Membrane, and hanging by a thread, or into a bare case; if this happen in the midst of Summer, after 24 days the shell breaking, a Butterfly presently flies out: but if Autumn be well spent, the Aurelia lasts all the Winter, and shuts out nothing till the heat of the Spring. Yet all Caterpillars are not changed into Aurelia's, but some are contracted (as Vine-fretters) and corrupt, from whom ofttimes three blackish eggs fall, that are the mothers of Flies or Cantharideses: when your Butterflies copulate very late, they bring forth eggs (even until the next Spring) that have life, (if you take diligent care of them) as it is usual in Silkworms, whose eggs are sold commonly amongst the Spaniards by ounces, and pounds. Theophrastus distinguisheth the transformation of these Caterpillars rightly in these words, in his second of Plants: First, of a Caterpillar is made an Aurelia, and of this a Butterfly, then of that a Caterpillar again. But whether this Aurelian Chryfallis be a living creature or not, we shall dispute when we come to speak of Infects without feet.   

CHAP. V.  
Of the quality and use of Caterpillars, and of their Antidotes.  
ALL Caterpillars have a burning quality and pilling of the skin, and raising of blisters. The most deadly is the Pine Caterpillar, yet they are all venomous, but least of all those that are smooth and without hair. The daughter of Caelius secundus, being at Basil (saith Gesner) when she had devoured some Cabbage Caterpillars in the garden, after much vomiting, her belly swelled, the swelling troubled her many years, and no cure would be found for it. William Turner a Divine and a learned Physician, the happy father of one Peter who was born to give physic to Physic itself, prescribed a purging porion for a noble Woman of England, by the help whereof she vomited up a hury Caterpillar, which being swallowed by negligence, had long afflicted her with cruel torments: yet we may remember (saith Marcellus Virgilius) that there are beasts in the sea of the same names, and called Caterpillars, and are far from being poison: and amongst those men that live by the sea side, are the last dish at their tables. We have showed remedies against the mischievous and venomous ones before, in the Histories of Cantharideses, Buprestis, and Pityocampes, for they admit of, and require the same cure. If you would have your garden or trees free from them, what webs you see hang on the naked boughs you must sweep off in Winter; for if you let them remain till the Spring, they will breed before you can remove them. In a short space they devour all green things, and consume the flowers: some anoint their trees with the gall of a green Lizard, or of a Bull, which as it is commonly reported, they cannot endure. The Countrymen use to stisle them with some brimstone and straw set a fire under the trees. The earth dug up under the root of the great bearing mast tree, if it be strewed in a garden, drives away Caterpillars, saith Hildegard. I should pass over the Remedy Columella hath prescribed, as a shameless delusion of Democritus, did not Pliny and almost all the rest approve of it, who meddle with husbandry: the words are these:  
But if against this plague no Art prevail,  
The Trojan Arts will do't, when others fail.  
A woman barefoot with her hair untied,  
And naked breasts must walk as if she cried,  
And after Venus' sports she must surround  
Ten times, the garden beds and orchard ground.  
When she hath done, 'tis wonderful to see,  
The Caterpillars fall off from the tree,  
As fast as drops of rain, when with a crook,  
For Acorns or Apples the tree is shaken.  
They touch not Plants that are besprinkled with Wine. theophra. They presently die with the smoke of the herb Psora. Aetius. Hence it appears (saith Silvius) that the vulgarly called Scabious, is not Psora. The Cabbage is free from Caterpillars, if it be fenced with Vetches. The Worms found in Fuller's Teasels, make them fall if they but touch the Cabbage Caterpillars. Pliny. Strew your Cabbage with Nitre, or salt earth, whilst it hath lost but three leaves, or strew it with ashes, and by the saltness of it, it will drive away Caterpillars. Geopon. Palladius in this matter prefers the Figtree ashes. If Crabs or river Crevish, were hanged up and exposed to the Sun for ten days, they will drive Caterpillars from Pot herbs. Cardan out of Palladius. Others wet the seeds just before they set them, in the blood of a Caterpillar, or the juice of Marjoram, to free them from Caterpillars. A sea Onion set or hung in a garden, hinders the Caterpillars from breeding. Some sow Mints, others Vetches, others Wormwood about their gardens to drive away Caterpillars. Some not without cause, have Coleworts and Garlic leaves in their gardens, by the fume whereof spread every way the Caterpillars fall down. Palladius, where any man may easily read of many remedies against them. If a Horse devour them, swellings arise, the skin of him grows dry and hard, his eyes hollow, saith Herocles, and he prescribes this remedy: You must take the sharpest Vinegar and Nitre three quarters of a pint, Vitriol a fourth part; mingle them and anoint the Horse's body, be careful that it enter not into his eyes. Now we shall speak of the use of them in Physic, and in the Commonwealth. The Caterpillars web and covering (like to silk) being drank stops a woman's courses. Math. If it be burnt and put into the nostrils, it stops bleeding at the nose. The Caterpillar feeding on Privet, doth not only in a strange manner allure the Carp, if it be put on the hook for a bait, but also the dung of it put into the nostrils, presently helps the falling sickness in women, that proceeds from the Matrix, as I was told by a Midwife that was very experienced, and worthy to be believed. The Caterpillars that are upon Spurges (in the opinion of Hypocrates) are very good for purulent wombs, especially if they be dried in the Sun, with the double weight of dunghill Worms, and adding a little Aniseed, bringing them into powder, and infusing them in the best white Wine, and so giving them to drink. But heaviness following in the belly with numbness, let the Patient drink a little water and honey after it. Hippocrat. lib. de superfoet. prescribes those ordinary Caterpillars that are in troops to be given in drink against the Quinsey. Dioscor. lib. 1. cap. 90. But unless they do profit by their secret quality, I think they are to be rejected for their open quality, especially in that disease. The Germans know that the hairy Caterpillar dried and powdered, stops the flux of the belly. Nicander also useth them to procure sleep: for so he writes. And Jeremy Martius thus translates him:  
Stamp but with oil those Worms that eat the leaves,  
Whose backs are painted with a greenish hue,  
Anoint your body with't, and whilst that cleaves,  
You shall with gentle sleep bid cares adieu.  
There are in prickly and hairy plants, such as the Nettle is, some downy and hairy Caterpillars, by tradition are held to cure children, when they cannot swallow their meat for straightness of their jaws. A Caterpillar that lives on Potherbs being bruised and anointed where a Serpent hath stung, is very good. Avicen. If you rub a rotten tooth often with a Cabbage Caterpillar, it will soon fall out of itself, saith the same Author. Caterpillars mingled with Oil, drive away Serpents. Dioscor. If you anoint your hands or other parts with the same Oil, it will keep them from being hurt by Wasps or Hornets. Aetius. Pliny citeth many superstitious things from the opinion of Magicians concerning the virtue of Caterpillars; which because I see they are cast forth of the Schools of Divines, and I in my judgement do secretly disavow them, I will not repeat them here. They are meat also for divers Birds that we eat, and are useful for us, as namely Choughs, Starlings, Peacocks, Hens, Thrushes, to say nothing of Trout, Robbinred-brests, Tenches, Carp, Pikes, which are easily deceived by a Catterpillar bait. And if you desire to know the ways of deceiving them; see Terentinus in Geopon. who is there (that I may not overpass the Physic of the soul given by Caterpillars) that hath not sung of God's mercies showed to the wand'ring Israelites, when all Egypt swarmed and was even drowned with the deluge of them? Also amongst the Romans there was twice in one Summer such a cloud of Caterpillars, Anno 1570. that put them in great fear, for they left no green thing in their fields, but devoured all. Though the fruitfulness of the next year did blot out the memory of this grievous punishment, yet we may not doubt but it put many of them in mind to lead better lives. God grant that we may escape by being corrected in the punishment of other men. Let us think no creature of God to be contemptible, for God can, if he please, make the smallest the greatest judgement.   

CHAP. VI  
Of the Whurlworm.  
THE Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which Gaza interprets by Verticillus: Pliny changeth not the Greek word, but calls it Sphondylam; the Germans Eugerle, as George Agricola teacheth. Gesner writes it was called Twaer, because it goeth diversely with sawed feet. The Northern English call it Andever; the Southern, Whurlworm, that is, a Whirl or little hairy Worm with many feet: Vincentius calls it Zuvarola, because it hurts gourds: Pliny was in an error, that makes this a Serpent, since the kind of life and reason itself numbers it amongst Infects. Should I here add the differences between Gaza, Pliny, Theophrastus, Absyrtus, Phavorinus, and the Scholiast on Aristophanes, and Erasmus, concerning the nature and form of this Whurlworm, I should indeed trifle, and rather bring fire to quench this fire amongst wits, than water. But I rather collect out of their dissensions, that there are two kinds of Whurlworms; one about houses, another in the fields. For so Aristotle and Absyrtus write. Staphulinus is like to the Whurlworms that are about houses. For saith he, your house Whurlworms copulate backward, and that in our sight, as Beetles do, the male coming upon the female, and they stick long in copulation. Away then with these triflings of Pliny, that would have these to be Serpents, which never copulate backwards. Hesychius and Favorinus that follows him describe them thus: Men say that the Whurl is like to an Insect called Silphium, making a stinking smell, if any one touch it. But Aristophanes and his Scholiast, paint it out thus: A Whurl is an Insect like to a Bloodsucker. Camersius out of Aristophanes saith, a Whurl is a worm like a Leech, smelling most stinkingly. Whence I collect that there is a house Whurl like to Silphius, and smells so scurvily, which if you touch, runs away, and stinks for fear: for so Aristophanes hath it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As the Whurl flying from you breaks wind stinkingly. In which verse I cannot but wonder that Erasmus (I know not by what Atticism) calls the Whurl Telem, Chil. Adag. 3. cent. 7. Pliny saith it is a very small body, and blackish, which if it be touched whilst it lives, and after it is dead, sends forth a most terrible smell. I confess ingenuously, that I never yet saw it nor know whether it be so by a contrariety in our land or climate. Concerning the field Whurl, we read thus in Theophrastus, as Gaza hath interpreted, of small wild creatures that are bred outwardly, that is not in the roots but without them, none of them will feed on roots except the Whurl, and that leaves none untouched, for it is the proper nature of this Insect. George Agricola a most learned Philosopher, writes thus of Whurls that feed on roots: The Whurlworm is found under the earth wrapped up near the roots, (which truly I could never observe) and hence it hath its name Sphondyle from a little wherve or whirl. It is so long and thick as one's little finger, a red head, the rest of the body white, but that it is black above, where it swells when it is full. This plague of Orchards, which wants not feet (for it hath six feet) and doth not creep, eats up the pills about the roots of young trees; nor doth it at all forbear the roots of wild Cucumbers, black Chameleon, Centaury, hogs Fennel, Birthwort, Briony, which no other Insect whatsoever will touch. This Whurl without all doubt is the Insect that Malleolus in his Book of his filthy Exorcisms brings in these words: There is, saith he, a certain worm which the Germans call Engar or Ingar, it liveth under the earth, is so long as one's middle finger, of a white colour, a black head, six feet, which by turning about, furrowing and turning up the earth, and eating the roots, maketh plants 
jonas.  barren.  
The third year after its generation, it breaks forth like flying Pismires, which like their predecessors stick about trees, and consume the fruit. Then they call it Lawbkaefer. In the Diocese of Mentz there were such multitudes of them, that all remedies were attempted in vain, only they were driven away by charms (for so Malleolus reports) Cordus also speaks of them. Spondyles are worms under ground, the Germans call them Engar or Ingar, called so from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

CHAP. VII.  
Of a Caterpillar called Staphylinus.  
GAza translates Staphylinos, a Parsnip, either by sleepy carelessness, or rather ignorance: but as it appears in the short expositions of Nicander, the ancient Physicians knew it not sufficiently. For the Scholiast writes that Staphylinus is a little creature like a Whurl: others say it is like the Spanish Fly. Hypocrates speaks once of it, but describes it not.  
Aristotle treating of the diseases of Horses, calls it an incurable disease, if a horse swallow a Staphylinus, that is like to a Whurl. But Absyrtus writes thus: A Staphylinus is like to a Whurl that is about houses, but is greater; it is bred every where in the fields, and goes holding up the tail. Whence I perceive it were no hard matter to know a Staphylinus, if the home bred Whurls were not unknown to us. But that I may do my part and satisfy my Reader, I will produce two Infects with their figures, which I cannot tell whether they may be called Staphylini or not. But that they are not far different from them is more than a conjecture. The first (as you see) is all shining black, not much unlike to Beetles, but the body is more slender and longer. The whole body is two fingers square or somewhat less in length, the tail is with two forks; which whilst it flies away (for it will fly away and run very swiftly) it lifts up, as it were in its own defence, and thrusts out like two short stings very white: but we never saw it sting or strike with them; and the stings are too small and soft to enter: when he puts out these stings in anger, it pours forth with them a white and thick substance, but softer than a moist ointment. It lives most under ground, yet it is often seen amongst corn above the earth. But I cannot say that it is like to the Whurl that Aristotle or Absyrtus speaks of. The country people in Kent hold this to be a venomous creature, and that Oxen are swollen by this poison as they are with eating Long-legs. It appears indeed that this Staphylinus is a venomous creature, not only from their report, but by the authority of Aristotle and Nicander. I received the second kind of Staphylinus, a Worm of a wonderful form, from a Nobleman Edmund Knivet, exactly deciphered with his own hand, and they are very common in Norfolk in England. He hath a small head, of a dark colour from red, almost round; the mouth is small and forked. Next the head it hath three feet on each side; the two former of them are short (like to Caterpillars) the other four are almost of a bloody colour, four times as long. In the middle of the body under the belly it hath eight feet that are blunt, as also a Caterpillar hath. The tail is bunchy and forked with two hairs. We learn hence that both these kinds are naturally venomous, because two horses eating hay and swallowing them down, were swollen all their bodies over, and died by them. In which disease it will not be useless to know Absyrtus his remedy, that in the like case we may have it ready, and cure our horses. For if a Horse eat a Staphylinus, whilst he feeds on hay or eats, he presently casts him out again, by reason of the sharpness of the spirits of it, and as it were Viper's blood. But presently he swells exceedingly. first therefore foment the swellings, largely washing and rubbing them with salt water very hot: then take vinegar Lees, and put into them fine linen cut, and boil this with water, and anoint him all over: but when he takes his physic, let him remain in a hot house, and a soft stall, covered well with clothes, and let a good fire be kept continually by him. Anoint him abundantly in the morning, than the third day wash him well with hot water, and dry up his sweat, then rub him in a close place, and having rubbed him, anoint him with Nitre. And fear not though his lips and eyes swell, (for it useth so to fall out) for the Horse will certainly recover suddenly by this means, and be as well as he was before. But whether these be the same with Staphylinus of Cordus, or the Coursilles in France, let indifferent men judge. They are found in Orchards sometimes so long as one's little finger, and they make hillocks like to Moles, and there they sleep. They chiefly do mischief to Thyme and Elder, yet not so, but they hurt other plants and herbs also. If there be any that know any thing more certainly concerning Staphylinus, they are to be desired, for Physic and Philosophy sake, that they will not refuse to add their talon. So at last the natural History of Infects shall be enriched by their labour, and shall repay them not only great thanks, but also their part in a large increase.   

CHAP. VIII.  
Concerning the Scolopendrae and Juli.  
THE Scolopendrae, and Juli, and Cheeselips' march in the last rank. They far surpass in the number of their feet, Caterpillars, Staphylini, and Whurlworms, and all kinds of Infects, whence they are called Many-feets by a peculiar name belonging to them. Aristotle calls this Scolopendra; Theophrastus, Scolopia; Dioscorides (from the destruction of Serpents) calls it Ophioctone; Varinus and Hesychius call it Amphydes phaganon; others, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and some call it Thousand-feets, and Many-feets; the vulgar Greeks call it Scolopetra; the Latins also call this Scolopendra and Sepa, and dirty-hog, and hundred-feets, thousand-feets, many-feets; which three last names also they give to Juli. In Hebrew they call it Ghazam; in Arabic, Alcamptia, and Alamula, as Silvaticus testifies; Albertus calls it Almuga, Altapua; in the Polish Tongue, Stonogroback, Gaflauka; in the Hungarian Tongue, Zones, Hiragopap, Matzkaia; in High Dutch, Ein nassel; in Italian, Centopede 
The Name.  Vermi; in French, Chenille, Millepied; in English, Scolopender and Manyfoot. In my judgement it differs as far from Julus, as a sea Lobster from a Crevice. They are indeed like to one another, but these are always less, nor are they so mischievous when they by't, nor so venomous.  
The great earth Scolopender is as long and thick as you have it pictured; the colour of the body is black from brown, and shining. To every incision a yellow little foot is joined, that is, in the several sides sixty. It goeth forward and backward with equal ease. For it goes with the head forward, and with the tail forward; and therefore Nicander and Rhodoginus call it two heads. It hath the part between the head and belly not single, but manifold; whence it comes to pass that this kind can live though it be cut in sunder. This Scolopender being provoked bites so sharply, that Ludovicus Armarus (who gave me one brought out of Africa) could scarce endure him to bite his hand, though he had a good glove on, and a double linen cloth; for he struck his forked mouth deep into the cloth, and hung a long time, and would hardly be shaken off.  
Another was brought from new Hispaniola, which had on the midst of the back a flame coloured line to adorn it; and a red side, and colour of the hair set it forth. It had feet like to hairs, and lifting itself upon them all, it ran very swiftly: this is worthy of the greatest admiration, that Nature having given to this creature a small head, yet it hath given memory to it, and the rule of reason, not in pints and pitchers, but in the largest measure. For seeing it hath feet innumerable as Rowers, and many of them are from the Rudder the head at a great distance, yet every one knows his own office, and as the head directs, so they all frame their motion.  
Another was brought to us from St. Augustine's Promontory out of India, something greater in body and feet: which had 70 black and blue incisions, and twice as many light red feet.  
I doubt not but more sorts of Scolopenders may be found, of almost all colours except green; yet Ardoynus makes mention of one that was green. Each of them hath an inbred property, to go to the roots of sword grass (as Theophrastus thinks). But Robertus Constantinus deserves to be whipped, and so doth Stephanus that follows him, and Ardoynus himself, who invent that a Scolopender is first a Serpent, then hath eight feat, than a horn in its tail, and lastly, it is a slow goer. Albertus, Rhodoginus, Avicenna, are to be blamed also, who affirm rashly, that no Insect hath above twenty feet, and they put the Scolopender in that number. Yet Nicander calls him two headed in these verses:  
The Scolopender hath each end a head;  
And stings with both, until that men be dead:  
With feet like oars he wafts himself along, etc.  
Yet by the favour of so great an Author, I might say that he hath but one head; though he can as easily move forward or backward with his tail conducting him, as with his head. And this I believe deceived Nicander and others. But he saith farther, that he bites at both ends; which is as false as the former; for he bites only with his forked mouth, and hurts not with his tail, otherways than by a venomous touch, and by putting forth poisonous blood.  
Oppianus holds it to be more fierce than the sea Scolopender, and so it is indeed: and I greatly wonder that Grevinus Parisiensis, upon no authority, in his Book of Venoms should oppose this.  
All Histories testify that this creature is dangerous and venomous, and so much the more as it is more hairy. We read in Aelian that the Rhytienses were driven out of their City by the multitudes of these creatures: and Theophrastus affirms the like concerning the Obterietes in Pliny: therefore though we have ranked the Scolopenders in the last place, yet in executing divine vengeance, they may sometimes challenge the first place. Country people do judge of fair weather by the frequent coming forth of the Scolopenders; and when they hide themselves they foreshow rain, as Marcellus Virgilius hath noted on Dioscorides. They have these uses in Physic. If they be boiled in Oil, they take off hair with a little pricking, Gal. 11. Simpl. and Aetius lib 7. They are enemies to Wiglice, that are most stinking creatures, and kill them with their breath, or eat them alive. Again, Wiglice being either taken inwardly, or anointed outwardly, are a remedy for their bitings, by a reciprocal, and as it were emulating antipathy, as is manifest from Pliny, and Ardoynus lib. 6. concerning poisons. When the land Scolopender hath bitten, the place is all black and blue, putrefies and swells, and looks like to the dregs of red Wine, and is ulcerated with the first bite. Aegineta. Aetius adds that the pain is intolerable. Dioscorides saith the whole body pricks. All hold that this bite is incurable, and will admit almost no remedy. It hath (saith Anazarbeus) symptoms, prevention, and cure, the same as for the stinging of a Viper, lib. 6. c. 23. Against this disease some things are taken inwardly, some things are applied outwardly.  
Amongst inward Remedies, Aegineta commends Trifoly that smells like Bitumen, drank with Wine. Dioscor. approves much of wild Rue, the root of Dragons bruised, the root, seeds, and flowers of Asphodill, the branches and leaves of Serpol, Calaminth, the roots of Fennel and Birthwort, given with pure Wine, or Wine and Oil. Actuarius gives Nix with Wine. Pliny commends Salt with Vinegar, or rather the froth of Salt as being the better. Also he highly esteems of Horse-mints, or wild Penniroyal taken in Wine. Aetius bids give Wormwood and Mints with Wine.  
As for outward Remedies, first scarify the place hurt, make deep incision, and draw out the venom by Cupping-glasses; then put in the juice of the lesser Centory, boil with a third part of sweet Wine to the consistence of Honey, and bind a leather over it for eight or fourteen days. Then foment the place with a sponge dipped in hot Wine, and this is a certain cure for the bite of a Scolopender. Anonymus. Pliny also prescribed divers remedies for it, as the dregs of Vinegar, washing the place with Vinegar, the flower of Millet with liquid pitch, Butter with Honey, the green Figs of the wild figtree with Vetches and Wine, the Urine of the patient hurt and of a Weather, burnt Salt anointed with Vinegar and Honey, wild Penniroyal with Salt, Salt with Tar and Honey, wild Cummin with Oil; and all kinds of Maidenhairs. Dioscorides commends Garlic, with Fig-leaves and Cummin, and with Vetch Meal and Wine, also the leaves of Calamint, and burnt Barley with Vinegar; also he commends a Fomentation made of sour Pickle: Archigenes bids foment the part with Allum-water: Aegineta saith, with much hot Oil. Nonius prescribes hot Oil of Rue.  
Some commend exceedingly both outwardly and inwardly such things as are given against the biting of a Shrew. Aristotle writes that the Scolopenders are deluded and drawn forth with the fume of liquid Storax, and are easily taken whilst they stick to the clamminess of it.  

Of the Juli.  
THE kinds of the Juli follow next: which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and that as I think not from their down, but from the tails of Walnuts and small Nuts, whose hair being fastened in 
The Name.  a hard substance, represents these Cats-tails, whence they had the names of Juli. I know the Latins call them Juli, but I should call them Galleys. For Lycophron called the Galleys of Paris that were swift with many oars, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nicander applies the same similitude to Scolopenders; whence it may easily appear, that Juli and Scolopenders are like one to the other. The Spaniards call these Centopeas: the Italians, Cento gambi. It may be the English after me will call them Gally-worms: Numenius also called earthworms black Juli, as Athenaeus witnesseth lib. 7.  
Also it is found in another form, almost in the very same places, with a slender round body, the thickness almost of a thread, of an allayed bright bay colour, the feet are so many and so small, that it is impossible to number them. It is four fingers broad in length; it remains under rotten trees and plants. Avicenna makes the Scolopender (which is also a Gally-worm) to have 44 feet only, and to be the palm of ones hand long; so small and slender, that it can creep into the ears. Lib. 4. Feu. 6. tract. 5. cap. 19 This creature, saith he, hath no venom, or but very weak, and causeth no great pain: which is presently taken away with the flowers of Asphodils, or with Salt mingled with Vinegar. Our Gally-worms (saith Gesner) if they be in the houses, they will come together to St. Thomas Sugar, that is the most pure, (as Mice do to the best Cheese). Our Countryman Bruerus (a skilful and laborious searcher of Nature) reports that he hath seen here in England Scolopenders, and kept them, that shined in the night, and in mossy and broomy grounds shined with their whole body: who was no liar, and I willingly give credit to him; and so much the rather, because Oviedus saith he observed the same in new Hispaniola in the fields, and Cordus did the like in Germany in moist cellars. It seems strange that Plutarch relates, Lib. 8. Sympos. problem. 9 that a stripling at Athens cast up a small ragged creature, together with a great deal of seed: it had many feet, and walked exceeding fast.  
The Galley-worm found in cellars, burnt to powder, doth wonderfully provoke Urine. Merula. 
The Us●.  The blood of Galley-worms, with the moisture pressed out of Hog-lice, is a divine and excellent remedy to take away the white spots of the eyes. Arnold. Brev. 1. cap. 18. And thus much for Galley-worms, concerning whose Natures, I pass over the opinions of Hesichius, Aristotle, Nicander, Lycophron, Ardoynus, because they are various, but not true.    

CHAP. IX.  
Of Chisleps.  
ARistotle calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Greek Physicians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Theophrastus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Dioscorides, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Absyrtus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; those of Asia called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the likeness of a Bean, 
The Name.  saith Galen, for it looks like it, when the Chislep rolls himself up into a round body. Or, because, as our most learned Countryman Stafford saith, (who was precedent of the Minorites at Worcester in the reign of Richard the second) they are wont to come forth of the leaves and tops of beans, and to grow from thence. Pliny calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the brawny hardness of the skin. Others call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though for the fewness of its feet (for it hath but fourteen at most) and because it cannot arch itself, it seems to be a far different kind from a Scolopender or Galley-worm. Farewell than all those dreams of Guillerinus, Vincentius, and Pliny, concerning this matter: for we deny that these are Galley-worms. But it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not from the form or flowness of an Ass, but because it is of the same colour, as Pennius writes: For it is a little creature with many feet, Asse-coloured, breeding in moist places. Dioscorid. lib. 2. cap. 37. Gal. 3. de loc. affec. & 11. de simp. fac. cap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Latins call it Asellum, Cutionem, Porcellionem; Pliny said not well to call it Centipes, since it hath but fourteen feet: the English from the form call them Sows, that is, little Hogs: from the place where they dwell, Tylers-louse, that is, Lice in roofs of houses: they are called also Thurflows, or Jovial Lice, from a spirit that was not hurtful, to whom our Ancestors superstitiously imputed the sending of them to us. In some places also they call them Cherbugs, and Cheslips, but I know not why. The Germans call them Esel, Eselgen, Holtzwentle, that is, Wood-lice, because they are ofttimes found between the bark and the tree: George Agricola calls it also Shefflein, and vulgarly Keller Esel, as if you would say a Cellar-hog. The Saxons call it Eselchan from its Asse-colour, as the Greeks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the Italians, Porcelletto; the French, Cloporle; the Spaniards, Galmilha; the Arabians, Harva, Gauda, Schachalochada, Kiren, Grix, saith Sylvaticus. The Brabanders call it Piffe de Suege. It is indeed a very small Insect, scarce a finger's breadth long, and half a finger almost broad; (I speak of the greater) of a colour wannish black, especially that is found in dunghills and in the earth; but that which is under tiles and buckets is a perfect Asse-colour. It hath fourteen feet, seven on each side: every foot hath one joint, hardly to be perceived. It hath two short sailyards, that it may prove 
The Description.  its way. Being touched it turns itself round or (as Galen saith) into the form of a a Bean, whence it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The sides about the feet are dented like a saw. It is bred under tiles, water-vessels, in the pith of rotten trees, between the bark and the tree corrupting, as also under rocks, growing from moisture putrefying. Then they copulate, and after copulation they lay eggs (whence comes a worm) that are white, shining, like to small pearls; they are many, and heaped up in the same place, as we observed in the year 1583. they live on warm moisture, and pass the winter in the chink, or walls, or secret places of houses. From the eggs first somewhat hard Worms are thrust out, which for some time stick almost unmovable, and are white: at length like their parents, they suck the dew and moisture. They are found also in hot and dry Countries; but where they regain by the dew of the night and vapours, what moisture was consumed in the day. Galen describes a Chislep thus: It is a house-bred living creature, with many feet, bred under watery vessels, and dunghills, and if you touch it with your fingers it rolls itself up. It is clear that Aristotle knew it, because he compares a Sea-louse unto it, when his tail is taken off.  
Chisleps attenuate, open and discuss, as Galen hath taught us out of Asclepias. They seem contemptible to the sight, but they are excellent for diseases of the eyes. Also inwardly (for they are free from all poison) they are of great use; for being bruised and drank in Wine, they help difficulty of making water. Dioscorides. To which Medicament he adds this: Take, saith he, 2 or 3 Chisleps, boil them in a little fish pickle, & drink of the pickle with water in two small cups of an ounce and half apiece. Pliny useth them for the Stone and difficulty of urine thus: Take Mice and Pigeons dung, of each half a dram; two Hog-lice or Chisleps bruised, drink it, and the pain will cease, and you shall void either the Stone, or much small sand. We find in Gesners papers, that Marianus Barolitanus affirms the same: Galen gives them drink in sweet Wine, and so he cured many of the King's Evil. Asclepias most successfully used this kind of remedy against the Asthma and short windedness: Take Elaterium four grains, three Hog-lice from a dunghill, well bruised, and drink it with an ounce and half of water. Gal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Asclepias also, building on the authority of the ancient Physicians, much commends live Hog-lice burnt in the fire, and taken to a spoonful: for by their property they cure Asthma. Hollerius and Johannes Agricola make good this opinion by their practice. Some do torrify in a dish a small quantity of them into most white Ashes, and then give them with Honey. Pliny saith they cure short breaths 21 being bruised with Athenian Honey, and with little hot water, drank through a reed, that the teeth and mouth may not grow black. Aetius for the same infirmity, gives five or six with Hydromel. And Marcellus the Empiric reports, ch. 35. that 21 Hog-lice stamped with the best Honey, and drank with water, will cure short windedness, pursiveness, and such as are almost choked, and the Leprosy also, beyond belief. Pliny writes that they are good in drink for Consumptions, who farther maintains, that a penny weight of them given in three ounces of Wine to drink, will cure the pains of the loins and hips. Alexis of Piedmont subscribes to this; but Caelius Aurelianus dislikes this, and the like remedies from Infects; being so persuaded from the unusualness of such remedies, rather than from any hurt or inconvenience that proceeds from them. Experience confirms that many fresh Hog-lice well bruised and drank with Wine, Ale, Beer, or any convenient liquor, or applied but outwardly, can cure almost all diseases of the eyes that arise from any thing growing in them, or growing to them, (except the Cataract) which we observed in the former Chapter out of the Breviary of Arnoldus. For a Quinsey, saith Galen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. they must be licked with Honey, and the outside of the throat must be anointed with the same. Hog-lice boiled with oil of Roses and heated in a Pomegranate shell, and poured into the ears that are pained, do cure them. Dioscorides. Gal. lib. sec. loc. & Eupor, commanded to boil 2, 3 or 4 in oil, and to press out the oil and drop it into the ears of those were deaf, or had pains or tinkling in their ears. Oil of Chisleps dropped into that ear is next an aching tooth takes away the pain certainly, that ariseth from a hot cause. Aetius 24. 27. Some mingle them with some convenient unguent and drop them into the ears. Severus (saith Galen), poured them into ulcerated ears with good success. Faventinus ptescribes 21 Chisleps boiled in sour Oil, for pains of the ears proceeding from cold: in which he shows that they must be anointed about the ears, and a little must be dropped in. Cardan justifies the same remedy by experience. For Wens, Pliny takes a fourth part of Rosin or Turpentine to the dunghill Chislep, by which Medicament (saith he) swellings under the ears, Kings-evils, and all such tumours are cured. Marcellus Empericus hath the same, and Avicenna 2. 2. cap. 729. and from the authority of others, he adds, that Chisleps taken in drink, cure the Cramp, and Alcuzes, which we have never known any to have said besides. If you often apply Oil or Butter of Hog-lice to a pained head, you shall cure the pain. Gal. Eupor. 2. 91. and Absyrtus de quadrup. Bruised, they cure the Tonsils, and the diseases of the chaps, Dioscor. A live Chislep laid to a whitloaf, cures it; and it takes away swellings, if it be laid on with a third part of Rosin or Turpentine. Pliny. Take Unguent populeon i. ounce, Oil of Roses wherein Hog-lice have been boiled i. ounce and half, Saffron iv. grains, mingle them and make an unguent, that is a most noble cure for the Hemorrhoids, that swell and are painful. Others (saith Alexander Benedictus) boil these Chisleps with Fat or Butter, than they put to it the yolk of an Egg; and with this they assuage that cruel pain. Pliny saith, they cure all hardness of wounds, and Cancers, and Worms in Ulcers, being mingled with Turpentine. And to conceal nothing from you, I thought fit to add, that Pennius himself lying sick of the Asthma, used for a long time Hog-lice steeped in Wine: but having done it always to no effect, by my advice at last he did twice or thrice take in the smoke of Brimstone through a tunnel, and he grew perfectly well from that horrid symptom. Take oil of Violets iij. ounces, wherein let four Chisleps boil till a third part be consumed: it restrains a salt humour, being outwardly anointed. An incertain Author. Hens, water Lizards, land Frogs, and Serpents feed on Chisleps, as Theophrastus writes. Ambrose Paraeus, a Chirurgeon of Paris, relates that one vomited a small living creature like to a Chislep: and such a like thing Solerius hath written concerning a certain woman, upon the second Book of Aetius.   

CHAP. X.  
Of Land Scorpions.  
Take off the claws of Crabs that use the shore,  
And from their bodies with earth covered o'er,  
A Scorpion grows threatening with crooked sting.  
Aelian calls this the flame-coloured, for it is like the Crab that becomes red with boiling. There is another kind of Scorpion which we call Rhasis, and the Arabians Scorpion, for Nicander and the Greeks never saw it: it is very bunchy, and runs swiftest of them all: it hath a tail for its small body that is very great; it seems to be pale, but the sting put forth is very white: Rhasis calls it jararets; Albuchasis, Grati; Avicenna, Algeraratie. It is found in the Eastern Countries, especially in Coz, and in Hascari, as Gordonius notes. Philosophers say that the stings of other Scorpions infuse a cold poison: the Arabians say that only this one, infuseth poison that is hot. I saw one brought forth of Barbary, and we here give you the picture of it. The sting of all the tailed Scorpions is hollow, whereby they cast poison into the wound: as Aelian reports l. 9 c. 4. To which Pliny subscribes, lib. 9 cap. 37. and Nicander in his Theriacks. Yet our Galen is of another mind, lib. 6. de loc. off. c. 5. where he speaks in these very words almost, to those who ascribed a specifical quality of hurting or helping to humours or vapours. But the sting of the Scorpion deserveth much more to be admired, which in a very short time causeth extreme symptoms; and that which is injected when it stingeth, is either very little or nothing at all, there appearing no hole in its sting: And indeed, when we sen that from the teeth pricks and stings of some creatures, fish or plants, there is solid poison conveyed into the wound by them; what need we fly unto secret bladders, and perchance such as were never seen, that lie hid under the root of their stings, such as fruitful wits have rather invented, than solid judgements and those that were studious for the truth? As I said, they have all six feet, besides the claws that are their forelegs, as crabs have, (which I should more willingly call arms) some of them (if you look narrowly) are forked: their tail consists sometimes of 6, 7 or 9 knotted joints: in the end of the tail is one hollow sting, two sometimes, (but that is more seldom). If it had its sting any where but in the tail (saith Aristotle lib. 4. Histor.) because it moves itself by steps, it were unuseful to sting withal: Aelian saith, that its sting is very small, and scarce visible: out of whose invisible pipe, if there be any, such a venomous spirit, or moister humour is poured in by a wound made, that is scarce perceived or sensible. It walks sideways as Crabs do, always moving the tail ready to strike, that no opportunity may be let slip. The Males are the fiercer, slenderer, longer, and more spotted on their bellies, claws and stings. The Females 
Lib. 11. c. 25.  again (as Avicenna well observes) are greater, fatter, greater bellies, and milder. The poison of the Male is also more dangerous, as Pliny thought, the Female is more gentle; but all their venom is white, unless Apollodorus deceive us. It is apparent that they which have seven or nine joints on their tails, are the most cursed: many have but six, it strikes athwart and bendingly. All of them have their poison more violent at noon day, and in Summer, when they are hot with the Sunbeams, and when they are thirsty and are unsatiable for drink. The plague of it seems intolerable, and which with a heavy punishment destroys a man with a lingering death in three days. Their stinging is always mortal for maids, and most commonly for all women: and for men in the morning, before they have cast out their venom by some accidental stroke, and are new come forth of their holds. It is the property of Scorpions, that they will not sting the palm of the hand nor smooth parts, and no where unless they feel the hair. Scorpions, as Pliny supposeth, will hurt no living creature that wants blood: which Dr. Wolfius of Turin a most learned 
Lib. 19 c. 4.  Physician hath proved to be false: for he saw, as he reported to Pennius, a Viper shut up in a vessel with a Scorpion, and they killed one another with mutual bitings and stingings. And Aelian writes, l. 8. c. 13. that they do fight and contend with Vipers, and all kind of venomous Infects for their meat: Gesner saith it is certain that a Viper will devour a Scorpion: and from thence his bite will be the more grievous. Also Theophrastus writes that by the sting of Scorpions Serpents will die, and not men. But Galen depending on experience, hath proved it to be false, and appeacheth it for a lie. Pennius shows the fraud of Aelian, relating, lib. 6. c. 23. the wonderful fraud of Scorpions: but since I observed the same in Italy, I will maintain the truth of the Author, and free him of it. We know that the skill men have in that Country, they employ it all to escape from the Scorpions: whereupon they use sandals to defend themselves, and hang their beds on high from the ground, they place the props or supporters of their beds far from the walls, and set them in vessels full of water, and many other inventions they have to deceive or to destroy the Scorpions. But the Scorpions get up to the roofs of houses, and if they can find any tile broken they will remove it, and one of the strongest of their Captains, (trusting to the force of his claws) hangs down by this chink, and his tail hanging down, than another upon his back comes down as by a ladder, and takes hold by the others tail, and a third takes hold of the seconds tail, and a fourth by his tail, and so the rest, until such time as by links they can reach the bed, than the last comes down and wounds one that lies asleep in his bed, and runs back again by the links of his fellows, and so all the rest in order shift away, unlosing as it were the chain, until they are all got up again upon one another's backs. Also Clem. Alexan. 1. stromat. makes mention of this property. But they are not all venomous, no● do they hurt or sting all men alike. For they do not live in Sicily, and if there be any there, yet they do no hurt; and therefore the Psilli lost their labour when they undertook to free Italy from this mischief that was a stranger to them, in hopes of gain. Plin. lib. 11. cap. 25. Aristotle writes of the same thing concerning Pharos lib. 8. Histor. c. 29. of the Island Malta, Diodorus lib. 4. cap. 3. of the Country Noricum, Joseph. Scaliger, exerc. 189. 5. where you shall come in no place but you shall find abundance of them, and yet they either sting not at all, or else there is no danger unto men by it. But now in Egypt, Sicily, Africa, and Albania, they wound mortally, as we re●d in the Books of Alexander de Alexandro, Pliny, Dioscorides, Strabo. In England, Scotland, Ireland, and Gascony, Scorpions cannot live, nor in the colder Islands more Northward. For though they cannot well bear the heat of the Sun by day, and therefore lie under stones all day; yet it seems they want no less heat in the night, for love whereof they come not only into chambers, but get into feather beds, and lay themselves down sometimes close to those that are asleep. Men report many things concerning the Country of Trent set free from the deadly sting of Scorpions by the prayer of St. Vigilius. But it is at the Readers choice to take it for a Truth or for a Fable. In Scythia it is far otherwise, for there if a Scorpion sting a Man, a Hog, or any Beast or Bird, they are certainly killed. Cardan saith that such as wound mortally are seldom bred. But Matthiolus reckons up an army of desperate symptoms that happen there, especially in Hetruria, by the stingings of Scorpions, sometimes joined with death. And Aelian l. 8. cap. 13. reports that in Aethiopia mens lives are not only endangered by the stinging of the Scorpions; but if they do but tread on their excrements, their feet blister, and they can hardly be cured. He calls these Scorpion's Sibrittas, they feed on Vipers, Blind-worms, Lizards, Spiders, and other venomous Infects: whence they are so forcible with poison, and have a kind of graduation (that I may use Paracelsus) in the use of it.  
Aristotle speaks of some Scorpions in Caria that are very loving to strangers. (Aelian reports that this is about Latmus a mountain of Caria, where they are sacred to hospital Jupiter, and do not sting any stranger; or if they do, they do them no great hurt, but they kill the inhabitants presently when they sting them. A Lion whensoever he sees a Scorpion flies from him as from an enemy to his life: witness Physiologus and St. Ambrose gives credit to it. Men say that such are never stung by Wasps, Homets', or Bees, who are stung by a Scorpion. Pliny. Their Generation 
Their Generation.  is twofold, common by Copulation, more seldom, (so far as we know of it) from Putrefaction. Some maintain that they are not bred by copulation but by exceeding heat of the Sun. Aelian lib. 6. de Anim. cap. 22. amongst whom Galen must first be blamed, who in his Book de foet. form. will not have Nature but chance to be the parent of Scorpions, Flies, Spiders, Worms, 
Nature.  of all sorts, and he ascribes their beginning to the uncertain constitutions of the Heavens, Place, Matter, Heat: but doubtless they do copulate, and they produce little worms alive (which I have seen) they are white and like to eggs, and they sit upon them to hatch them. So soon as their young are brought to perfection by them, they are driven away by their young, as it falls out with Spiders also, (especially those are called Phalangium) and they are destroyed by their young ones in great numbers. Scorpions are fruitful creatures, for ofttimes they bring forth eleven. Some also suppose that they devour their young (namely Antigonus) but only one that is more cunning than the rest, which hides itself about the dams legs, and so escapes the danger of its sting and biting. This afterwards revengeth the death of all the rest, and kills its parents from above. They bring forth twice a year, namely in Spring and Autumn. The original of Scorpions from putrefaction is more rare, and it is many ways. For they are bred from Crevice corrupted, Pliny lib. 11. cap. 25. and from the carcase of the Crocodile, as Antigonus affirms, lib. de mirab. hist. cong. 24. For in Archelaus there is an Epigram of a certain Egyptian, in these words:  
The carcase of dead Crocodiles is made the seed,  
By common Nature, whence Scorpions breed.  
Aristotle adds further, that from water Mints corrupting, Scorpions are bred. And Kiramides and Pliny say they breed of Basil. An Italian that delighted much in the smell of Basil, a Scorpion 
L. 10. c. 12.  bred in his brain, which afterward caused most vehement, and long during tortures, and lastly death. Hollerius, lib. 1. cap. 1. of his practice. Gesner heard as much of a French maid, as he testifieth with his own hand writing. Doctor Banchinus second to none for Anatomy, reported to Doctor Pennius, that he hid Basil in a wall at Paris, and after a certain time he found two Scorpions in the same place. Chrysippus' therefore not without cause, dispraised Basil to many men. There are some that maintain that if a man eat Basil the day he is stung with a Scorpion, he cannot escape death. Others say, that if a handful of Basil be bruised with ten sea Crabs or river Crabs, and be left in a place where Scorpions haunt, all the Scorpions will come about it. Pliny lib. 20. cap. 12. But Dioscorides lib. 2. 135, and lib. 32. cap. 5. saith that Crabs will kill Scorpions, if they be put to them with Basil. Albertus Magn. lib. 19 anim. cap. 18. Some are of Avicenna's opinion that they breed of corrupt wood, and are made many ways.  
The place conduceth much to their generation and production. For in Hispaniola, the Canaries, Numidia, Scythia, Pescara, Barbary, Aethiopia, there are such multitudes of Scorpions, that the inhabitants are oftentimes forced to forsake their habitations: Oviedus, Thevetus, Leo Afer, Pliny. The Country about the Lake Arrhata, in the East Indies near the River Estamenum, is so fruitful and so pestered with Scorpions, that the inhabitants not knowing what course to take, left the place to them. Aelian lib. 17. cap. 40. When you are two day's journey from Susa in Persia into Media, you shall light upon an infinite number of Scorpions, whereupon the King of Persia being to ride that way, commands the Citizens three days before to hunt the Scorpions, and assigns a very great reward for those that catcht most of them. If he should not do so, by reason of the multitude of Scorpions lying under every stone, there could be no passage. Aelian. lib. 15. cap. 26. The East Indies, as Agatharsis testifieth, and Africa also, breeds abundance and very great Scorpions, which also wound with their stings as the others in Europe do. The Scorpions of America are the smallest of all, yet the most venomous, next to those of Africa: their poison works so suddenly, that it immediately flies to the heart and kills the party that is stung. The people of Noricum near the Alps, have in their Country many Scorpions, but (which is wonderful in Nature) they are all harmless, as Scaliger affirms. In Pharos also, and the Territory of Avarrium, the Scorpions (as we said before) do no hurt. In some places of Helvetia (as about Rappisvill) there are found very small Scorpions, and innocent. Gesner. So it is also in some Countries of Germany. In new Hispaniola there are a great many Scorpions, but not very venomous; there is some pain that follows their stinging, but it is not great, nor of long continuance, and men are more hurt by the stings of Wasps or Bees: unless it were so that the Scorpions were fasting, or newly wounded. Manardus. But the Scorpions in the Island Ferrata (which is one of the fortunate Islands) and Coptum in Egypt, cause great pain, and their Venom is mortal. In Castille a Country of Spain, the country folk ofttimes whilst they plough up the ground, do find innumerable Scorpions, clustered together like Pismires, where they lie hid all the winter. Matthiolus. The colder Countries have no Scorpions, as Gascony, England, Ireland, Scotland, Denmark, and great part of Germany, or if there be any there, they are not venomous. Aelian reports a wonderful thing concerning the Priests of Isis, which in Copto, a City of Egypt, where there are abundance of deadly Scorpions, they can tread upon them, and cast them on the ground, and yet receive no harm by them. Also Psylli, a people of Africa cannot be hurt not stung by Scorpions. For when they come to any venomous creature, it presently becomes stupid, as if it were charmed or struck dead, that it cannot move. Also all their Hogs, but not the black ones, (for if they be stung they die presently) are free from their stings. Lastly, a Scorpion nor any other venomous beast, doth not hurt a Stellio, an Ascalabotes, a Crab, a Hawk, as Galen ad Pisonem, and our friend Gesner have observed.  
They live by eating the ground, and in some places they feed on Herbs, Lizards, Blinde-worms, Whurls, Beetles, and all poisonous beasts. Aelian. But he that shall tread on the excrements 
Their Food.  will have his feet blistered. The Hens, Ibis, Vipers eat abundantly of them, whence Aristotle 
Their Use.  calls the Viper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And they are not more fit for their food, than they are a remedy for us. For being laid to their own wounds they made, they cure them, as is generally known. 
Their use in Physic.  Also a Scorpion bruised resists the poison of a Stellio. Pliny. Some bruise them and drink them in Wine, casting away their tails. Others lay them on burning coals, and perfume the wound, and then strew the Scorpions ashes upon it. Some bind them to the wound, being bruised with salt, Linseed, and Marshmallows. Against the Stone, Lanfrancus his powder: Take 20. live Scorpions, close them in a pot with a narrow mouth, and with a soft fire burn them to ashes, which is a wonderful remedy against the Stone: A Scorpion torrified and burnt to ashes and taken with bread, breaks the Stone of the bladder. Author ad Pisonem. Three Scorpions closed in a new earthen pot, and covering it with a cover well luted, with a fire made of Vine branches, bring them to ashes in an oven; the Dose is 6 grains with syrup de quinque radicibus: it wonderfully drives forth stones of the kidneys. New Authors exceedingly commend the ashes of Scorpions amongst the remedies against the Stone, and the oil of them injected into the bladder, and anointed outwardly. Alexand. Benedictus, Aggregator, and Leonellus Faventinus out of Galen (Eupor. 3) teach us to burn three small Scorpions, and to give their ashes in syrup, or a decoction, or some confection proper for it, to break the Stone. And lib. 2. he bids us to mingle them with fat, being calcined, and so to exhibit them; because otherwise the Patients would abhor the eating of them, wherefore they may be given without suspicion. That Medicament of Abolaus, that Arnoldus praiseth so much, is made of the ashes of Scorpions, as you may see in 2. Breviarii cap. 18. as also the admirable syrup of the King of France against the stone, which is described in the same Book and Chapter. Rondeletius, capite de calculo, in his practice, maintains that a Scorpion is cold, and therefore to drive out the Stone we must use the compound, and not the simple oil of Scorpions. Matthiolus teacheth to make that compound oil, Commentar. pag. 1407. 20. But before him, Luminare Maius, made that after this manner. Take round Birthwort, roots of Gentian, Ciperus, Barks of Capers, of each i. ounce, oil of bitter Almonds i. Kissed. let them stand in the sun 30 days; then add to it 15 Scorpions, and shutting the vessel again very close set them in the sun so many days as before. Then strain the oil and keep it for your use. Others prepare it thus: Take old Oil as much as you please, put as many Scorpions into it as you can take in July (for then are they most venomous and fittest for this remedy) add to them white Dittany, leaves of Wormwood, Betony, Vervain, Rosemary, of each i. handful, set them a sunning for a long time, then distil them in balneo in a Limbeck. It is called St. Bernard's Oil. It powerfully provokes urine. Anointed on the groin, it is prevalent against the bitings of Scorpions, how venomous soever. It drives out worms miraculously. Brassavolus. Of Oil of Scorpions and Vipers tongues, is made a most excellent remedy against the plague, as Crinitus testifies, 1. 7. Manardus saith that Oil of Scorpions is now made with old Oil, adding many medicaments thereto commended against poisons, and it is admirable in the plague, and against all venom. I know a man that having only this remedy, made no reckoning of the greatest plague; and had not only preserved himself but his servants also, whom he sent to visit people that were sick of the plague; and I know very many that escaped only by anointing themselves, having drank the most deadly poisons. So says Manardus. A lineament of Scorpions against the plague, and all poisons, is described by Fumanellus, lib. de cur. pest. cap. 12. A Scorpion is good also against a wound given by a Viper, saith Galen l. de simple. Samonicus commends them highly against pains in the eyes, in these verses:  
If that some grievous pain perplex thy sight,  
Wool wet in oil is good bound on all night.  
Carry about thee a live Scorpions eye,  
Ashes of Coleworts if thou do apply,  
With bruised Frankincense, Goat's milk, and Wine,  
One night will prove this remedy divine.  
If any one troubled with the Jaundice take Scorpions bruised in Wine and Honey, Galen saith he shall quickly find help. Kiranides, against a Quartain ague, Quotidian, or Tertian, prescribes a Scorpion put into a glass of Oil about the wane of the Moon, and kept there; and with this Oil anoint the whole body on the joints, and the soles of the feet, and the palms of the hands, very well before the coming of the Ague. Plinius secundus saith, that a Quartan Ague, as the Magician's report, will be cured in three days by a Scorpions four last joints of his tail, together with the gristle of his e●●, so wrapped up in a black cloth, that the sick parent may neither perceive the Scorpion that is applied, nor him that bound it on. But let these superstitions pass, and we shall speak something of Antidotes against Scorpions.  
First therefore of Prophylacticks. Magicians deny that a Scorpion can pass over if he be compassed in with a branch of Turnsole: and the herb laid upon him kills him. Pliny. A smoke made 
Preventions against the stinging of Scorpions,  with Brimstone, Galbanum, and an Ass' hoof, dtives away Scorpions. Rhasis. Take Scorax, Arsenic, Sheeps-dung, fat of the cawl of Sheep, equal parts, dissolve them in Wine, and make a fume by the holes of Scorpions. If a Radish cut be put into their holes, they will not come forth. A Scorpion burnt is good, the liver of an Ass, Sandaracha, with Butter or Goat's suet to make a fume. Varignana and Diophanes in Geopon. Rhasis commends the root of Elecampane carried about one. Macer writes of Monsteek thus:  
Men say that Housleek hath so sovereign a might,  
Who carries but that, no Scorpion can him bite.  
If a man anoint his hand with an herb called Paris, or with the juice of the root, he may safely take a Scorpion in his hand, Flaminius'. Grapes preserve men from the stingings of Scorpions, as also filberts carried in their Purses. Aetius. Also the seed of wild Docks either drives them away, or their stinging is not mortal. Dioscorid. Who also saith from the Africans, that Basil will do the like. Lark's spur, and wild Campions also makes them stupid and astonished: The same Author. And saith he, they report, as long as any man hold Carduus in his hand, a Scorpion will not bite him, or if he do, it will not hurt him. The seed of wood-sorrel drank, preserves one from Scorpions. Avicenna. If you lay Solomon's Seal under you, it keeps off Scorpions. Isidorus. And Pliny learned from the Inhabitants of Africa, that he that carries Radish-root, or Turnsole, or a dried beast like a Lizard about him, Scorpions will not hurt him: So Dittany in smoke, or wild Mints, or Oil of Scorpions anointed about their holes, will keep them from coming into the Chambers. Rhasis. But these things will kill them laid upon them: Radish-root chewed, broad leaved Basil that grows by the water side, Mallows leaves, black Hellebore, (but the white will quicken them when they are dying, if Pliny may be believed) Scorpions grass, Rose-root, Basil with a red flower, the spittle of a choleric man fasting. Rhasis, Pliny, Avicenna, Democritus in Geopon. To cure the sting and wound Guilielmus de Placentia, 
Cure-of the stingings of Scorpions.  prescribes this in general, namely, to give and apply inwardly and outwardly, presently, good Theriac; then the part affected must be cut, and an actual Cautery set to it, and the poison drawn forth with Cupping-glasses. Galen bids bind the part above, and to cut off the parts affected. Gal. 5. de loc. off. c. 3. But since that is a very hard and cruel remedy for the patient, I thought fit to write from the Ancients what remedies are cures for this wound. You shall first know the stinging of a Scorpion thus: The place is presently red and inflamed, and by turns, (as in an intermitting Ague) waxing cold, and the sick is sometimes better, sometimes worse. He sweats all over, his hairs stare upright, his whole body waxeth pale, his secrets swell, he breaks wind backwards, his eyes run with clammy tears and filth, his joints grow hard, and he hath the falling of the Tuel, he foams at mouth, he is drawn backwards by convulsions, and troubled with the Hickop, and sometimes great vomiting, he is quickly weary of labour, he is vexed and troubled with sense of horror, the outward parts of his body are cold, a pricking pain runs over all his skin, sometimes he thinks that hail falls upon him; for Galen ask one that was stung with a Scorpion, what he felt, (3. de loc. off. c. 7.) he said he seemed all covered over and almost frozen with hail. Aetius adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or warts of the fundament like Ants; after these fainting, then swooning, and finally death. Aetius writes, that if the lower parts be stung, the groins swell presently, if the upper parts, than the Armpits. The wound being now known and viewed, and opened by section, and the general cure we speak of applied, whereof Authors are plentiful. Galen amongst outward remedies, reckons Balsamum, true Wormwood, or the juice of black Mirtle-berries anointed. Also he diversely commends the spittle of one that is fasting, and useth it as a Charm, lib. 10. Simpl. And he bids give inwardly the Balsam with Woman's milk, the Saphire stone in Powder, Assa faetida, Scordium, Centaury the less, Rue, Castoreum. Out of Cassion the Physician he commends this: Take Assa faetida, Galbanum, each alike, make it up with the decoction of Scordium, and round Birthwort. The Dose is the bigness of a small Nut with hot water. Out of Andromachus he commends this, lib. de Theriac. Take Theriac two drams, Wine four ounces, mingle and drink them.  

Dioscorides outward remedies applied.  
Cyprus bruised and laid on.  
Amomum used with Basil.  
The Milk of the Figtree, or the juice of Sage dropped in, the Scorpion itself bruised.  
Sowthistle beaten.  
Succory.  
Hawkwood.  
Balm.  
Bush-flower.  
Mullberries.  
Larks-heels.  
The flesh of a Fish called Smaris.  
The Barbel Fish cut in two.  
A Fish called Lacerta salted and cut in pieces.  
House Mice cut asunder.   

Internal remedies from Dioscorides.  
Cardamonum.  
Juice of Myrtles.  
Bay-berries.  
Horse or Ass dung.  
Seed of Campions.  
Mullens.  
Chamaepitys.  
Scorpion-grasse.  
Turnsole.  
Calamint.  
Trifoly.  
Scordium.  
Lotus rustica. 

applied.    
Basil with Barley-flour.  
Wheat-meal with Vinegar and Wine.  
Margerum with Vinegar and Salt.  
Assa dissolved in Wine.  
Sea-water.  
Quick Brimstone with Rosin and Turpentine.  
Salt with Linseed.  
Galbanum made for a Plaster.   

Other External remedies out of Avicenna.  
Margerum laid on with Vinegar.  
Root of Coloquintida bruised.  
Reed roots bruised.  
The Shell of an Indian small Nut.  
Ram's flesh burnt.  
Mummy four grains, with Butter & Cow's milk.  
Decoction of Ameos.  
Bran plasterwise.  
Wine new boiled.  
Bark of Frankincense.  
The white Thistle.  
White Thorn.  
Pine kernels.  
Dates.  
Figs.  
Mountain Poly.  
Anacardi.  
Ashes of Kaly.  
Wheat Bran boiled with Pigeons dung.  
Salt of Urine.  
Oil of Wormwood.  
Decoction of Nettles or Chamomile.  
But white Naptha is the principal remedy, laid on hot. It is also good to suck out the venom with ones mouth, unless it be first ulcerated, and then to apply such things as inflame, as Pellitory of Spain, and Garlic.  
Seed of sour Dock.  
The herb Phalangium.  
Daffadil seed and flowers drank in Wine, and also Bramble flowers so taken.  
Parsnip-seed.  
Turnsole.  
Cypress boughs.  
Rue.  
Origanum.  
Loveage with black leaves.  
The juice of Dog-fennel  
Sowthistle 

drank.    
The Decoction of Gentian-root.  
The bark of Birthwort.  
Penniroyall.  
A broiled Scorpion eaten.  
River-crabs raw and bruised, and drank with Ass' milk.  
Man's urine drank.   

Internals of the same Author.  
Juice of Wormwood with Vinegar.  
Doronicum.  
Cinnamon.  
Myrrh.  
Wild Saffron-leaves and fruit.  
Citron-seed.  
Mummy.  
Galbanum.  
Roots of Coloquintida and Gentian.  
The Indian small Nut eaten, and the Theriac of it.  
The root of Squills eaten, is admirable against the bitings of Scorpions.  
Locusts broiled and eaten.  
Juice of Onions and of Wormwood.  
Juice of the lesser Centaury.  
Also new boiled Wine helps much.   

The Antidote of Anderam, otherwise Braz. the King of Sicily.  
Take Castoreum one dram, Scordium two drams, Costmary one dram and half, Assa faetida three drams and half, make it up with Honey. The Dose is one dram and half, or two drams with wine.   

Another of the same.  
Take Birthwort round and long, each one aureus, Cuminseed three drams, Assa faetida, Caraway, Rue-seed, each two drams, Castoreum four drams, make it up with Honey. The Dose is two drams with the hot decoction of Gentian root, or Birthwort, and wine; he gave also two drams of Assa faetida, and sometimes three drams, Wood Laurel with Vinegar.   

A Medicament of Andro a Greek Philosopher.  
Take Rue-seed, live Brimstone, of each six aurei, Castoreum one aureus, Assa faetida one aureus and half, Pellitory of Spain, liquid Storax, of each one aureus, make it up with Honey. The Dose is half an ounce with Vinegar of the best wine.   

Another excellent remedy.  
Take Rue-seed one aureus, Castoreum half so much, Birthwort round and long, of each two aurei, roots of Gentian, Assa faetida, of each eight drams, (or eight aurei) make it up with Honey. The Dose is one dram and half with pure wine. The Electuary of Zeno, or Diaruta. Take Assa faetida, bitter Costus and sweet, each five aurei, round Birthwort, Agarick, each two aurei, Castoreum, Cinnamon, Aloes, each three drams, roots of Orris, Sarcocolla, each one dram and half, long Birthwort, Gentian, each six drams, make it up with Honey. The Dose is three drams. He commends also the great Theriac of Andromachus, Esdras, Mithridate, and the Theriac diatesseron. The description of it is this. Take Gentian, Bay-berries, long Birth-wort, Myrrh, each alike, make it up with clarified Honey. The Dose is one aureus with hot water. Another against the bitings of Scorpions. Take seed of wild Rue, Aethiopian Cumin, seed of Trifolie, Minianth, each alike, with Vinegar what may suffice, make a Confection. The Dose is one aureus. Another. Take Garlick, Nuts, of each one part, Rue leaves dried, Assa faetida, Myrrh, of each half as much, make it up with milk. The Dose is three drams. Another. Take Castoreum, white Pepper, Myrrh, Opium, of each alike, make Troches. The Dose is three oboli with four ounces of wine. Another. Take Opoponax, Myrrh, Galbanum, Castoreum, white Pepper, each alike, make them up with liquid Storax and Honey. Another. Take roots of Coloquintida, of Capers, Wormwood, long Birthwort, wild Succory, each alike. Give children one scruple, men one dram, it is of wonderful virtue in this disease. Another. Take green grassewort juice with Cow's milk, boil it like to an Electuary. The Dose is two aurei, they say this helps much. Another. Take Opium, seeds of white Hen-bane, make it up with Honey, and mingle it with hotter things to temper it. If any man will have more from Avicenna, he shall find it Can. 4. Fen. 6. Tract. 3.   

external remedies out of Rhasis.  
The hot Oil of Anacardi standing in the shell of an Egg, rubbed in, let the wounded part be first bound, then let it lose, and anoint it with Jesamin Oil. The third day open a vein, but after meat and sleep. Also anoint the place with Castoreum, Melanacardinum, and Garlic, laying on a plate of lead anointed with Quicksilver.  
Sagapenum applied outwardly heats the wound, and a Weasels flesh laid over it.  
Rub the place with a Topaz, and it will be cured.  
The wound is bettered by rubbing a Fly upon it.  
It may be cured with water from Radish-leaves, and Oil of Mustardseed, and Margerum.  
Serapio writes that boiled Butter doth good.   

Internals of Rhasis.  
Sweat must be procured any way, by external and internal means.  
Take Nuts, and Garlic cleansed, of each alike, bruise them.  
The Dose is one ounce, and an hour after let him drink wine. Others add to this a like quantity of dried Rue, Myrrh, and Assa. The Dose is three drams with pure wine.  
Another. Take Nigella seed one part, Assa three parts, the Dose is one Trochis, with one ounce of wine.  
Another. Let him drink strong Wine till he be almost drunk, and in the morning open a vein.  
Another. Take roots of Coloquintida, bark of roots of Capers, Wormwood, long Birthwort, Endive-seed, of each alike, make a powder. The Dose is one dram, for children one scruple.  
Another Theriac against the stingings of Scorpions. Take round Birthwort, roots of Gentian, Bay-berries, roots of Capers, Coloquintida, Wormwood, Swallow-wort, white Briony, each alike, make it up with Honey.  
Another. Take Myrrh, Opoponax, Smallage, each one dram and half, white Briony, long Birthwort, Pellitory of Spain, each six drams, seeds of Rue, Gith, Trifoly, each three drams, Gum, Arabic, what may suffice, with Vinegar make Trochis. The Dose is one dram to one dram and half. Another. Take Cloves of Garlic cleansed five drams, Nuts ten drams, Assa one dram, incorporate them well. The Dose is two drams. Another. Take Gentian, Birth-wort, Myrrh, bitter Costus, Rue, Castoreum, wild Mints dried, Pellitory of Spain, Pepper, Gith-seed, Assa faetida, each alike, make them up with Honey, The Dose is one aureus with wine. Also the powder of Eringo root is good with hot water, and the powder of Dodder. Also one aureus of Napellus with water. Ivy and Polium with water are very profitable. If a fever come upon it, open a vein. Ass' dry dung drank with wine is very helpful. Thus much from Rhasis.   

External remedies from Albucasis.  
Anoint the place with Oil of Ben. for many days, or Oil of Jasmin, grind Euphorbium with it, and Castoreum, or else Castoreum and Garlick ground together, with old Oil for a plaster.  
A Frog cut and laid on is very good. Take old Oil one pound, Wax four ounces, Euphorbium one ounce, melt it in the Oil, and anoint the place with it.   

Internals from Albucasis.  
Let him drink hot milk from the Cow with wine or Honey. Cinquefoil-seed, and lees of wine, are Theriac in this disease, as also Rocket-seed.  
Hiera Anacardina against the stings of Scorpions. Take Pellitory of Spain, Gith-seed, bitter Costus, black Pepper, Acorns, of each ten ounces, leaves of Rue, Assa faetida, roots of Genrian, long Birthwort, Bay-berries, Castoreum, Cassia lignea, Mustard, Melanacardium, of each five drams, make up the powders with Oil of Nuts, and with juice of Radish-root make it complete. The Dose is one dram daily, it causeth sweat. The brains of a hen in drink is very useful.  
Haly Abbas brings nothing that is new, but only takes other men's prescriptions. Concerning some Seals (amongst the hundred sayings of Ptolemy) and some fashions for Charms, both he and Kiranides make mention, but a Christian believes it not, nor are they worthy to be recorded by him.  
Joannitius mightily commends a Plaster with Garlic and Butter, or to anoint the place with Oil of Peter, or pure juice of Leeks.  
He prescribes to give inwardly of the pith of the greater Spurge four scruples, with warm water.  
Rabbi Moses prescribes one Sextula of Frankincense with Wine sufficient. Also he exhibits Pigeons dung dried, and finely powdered with Butter and Honey. The Dose is two Sextulas.  
Guil. de Placentia bids men give dry or green Marjoram inwardly, to drink it with man's Urine, and to apply it outwardly.  
Constantinus 4. Pantechn. lib. commends Hen's dung, or the heart applied outwardly, and Pimpernel inwardly, taken with Wine, and powder of Gentian, Cinnamon, Centaury.  
Averrhois extols Bezoar stone above all, the Dose is the fourth part of an aureus.  
Aristotle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, describes a kind of Locust that is an Antidote against the Scorpion, which eaten presently cures the stingings of Scorpions.  
Serapio affirms the root of the male Coloquintida bruised and laid to the wound, that it will take away the pain. He commends inwardly Wormwood, Lettice-seed with Garlic, Mummy two grains, with the decoction of Sampire, and leaves of Laserwort.  
Oribasius approves of the Lily roots, and leaves, bruised and applied, as also a Plaster of Vervain, and it is thus made. Take Vervain three ounces, Rosin six ounces, Wax, Pitch, of each two ounces and half, Oil half an ounce, make a Plaster.  
Inwardly he commends the ashes of River-crabs with Goat's milk, or juice of Agrimony two ounces, with a draught of Wine, or the root of Dragons bruised, with wine.  
Aetius commends water Calamints and Nip, which some think to be so called because it is an Antidote against Nepas, that is Scorpions. He saith, Garden-snails bruised and laid on draws forth the venom; he commends also upright and green Vervain, if it be laid on for a Cataplasm. Also Sheep's dung laid on with Wine. He makes also this Plaster. Take wild Rue bruised with Vinegar one dram, Wax one dram, Pine Rosin three ounces, make a Plaster, it is admirable against the stingings of Scorpions.  
Inwardly, he writes that Garden Parsnips cure beyond expectation, be it eaten green or dried, and drank with Wine. Take Castoreum, Lazerwort, Pepper, of each four drams, bitter Costus, Spikenard, Saffron, juice of Centaury the less, of each two drams, clarified Honey what may suffice, mingle them. The Dose is the quantity of a Hazelnut with Wine and water; it drives the Scorpion's venom from any part, as Aetius proved on himself. Aegineta gives quick Brimstone bruised with a River-crab to drink in Wine.  
Nonus bids lay on lethargy or Silver presently upon the place stung, and he commends Brimstone, if it be taken the quantity of an Egyptian bean with eight grains of Pepper in Wine.  
Anatolius commends this, to sprinkle Crows dung upon the stinging of the Scorpion.  
Silvaticus out of Haly, commends a Want, or the greater house Mouse laid on, and out of Serapio, Pewter powdered and drank.  
Orpheus commends Coral in drink, and the stone called Scorpiodes laid on with a Garlik-head.  
Octavius, Areteus, Horatinus, Zoroastres, Florentinus, Apuleius, Democritus, and other Authors of the Geoponica, add but a few things to the Medicaments of the Ancients, besides some old wives fables, and enchanted prints that are hateful to God and man. Pliny tells such a fiction, but no man can tell with what reason or credit: If, saith he, one that is stung with a Scorpion get up upon an Ass, with his face toward his tail, he shall do well, but the Ass will suffer.  
Myrepsus extols the herb Flower-de-luce, well bruised, and then drank with Wine or Vinegar.  
Quintus Serenus writes thus, and adviseth,  
These are small things, but yet their wounds are great,  
And in pure bodies ●urking do most harm,  
For when our senses inward do retreat,  
And men are fast asleep, they need some charm,  
The Spider and the cruel Scorpion  
Are wont to sting, witness great Orion,  
Slain by a Scorpion, for poisons small  
Have mighty force, and therefore presently  
Lay on a Scorpion bruised, to recall  
The venom, or Sea-water to apply  
Is held full good, such virtue is in brine,  
And 'tis approved to drink your fill of Wine.  
Pliny amongst outward means addeth these: Mustardseed bruised, Pimpernel, roots of Chamaeleon, Seaweeds, wild Onions, Hare's rennet, Tortoyse-gall, ashes of Hen's dung, Colts-foot, and Mullen-leaves: It is exceeding good to purge the body within, very well, with the seed of wild Cucumber, and Elaterium, and then to drink the juice of Lettuce, and to drink the dried leaves and stalks in Vinegar.  
Ammi drank with Linseed. In Wine. The seed of Hyacinth with Southern-wood. Wild Cumin. Seeds of Trifoly, and Rocket. The third kind of Canila. Four oboli of Agarick. Fennel-seed. The juice of Jelly-flowrs and Plantain. Root of Cyprus. The Ashes of River Frogs. Great Saffron. Chamaipythe. Cresses. The herb Nodia. Yellow Camomile. Seed of white Thorn. The tender stalks of green Figs. Flame-coloured Campions. Bay-berries.   
Arnoldus Villanovanus hath these: Herb Trinity cures the wounds of Scorpions, and kills the Scorpions themselves. Let the sick drink one spoonful of the juice of the root of Dwarf-elder with Wine, and it is an infallible remedy. Take of the roots of Cappars, Coloquintida, Wormwood, long Aristolochia, Gentian, Bay-berrles, Yellow Ben. White Briony, of each alike, make it up with Honey. The Dose is the quantity of a Nut with Wine. Another. Take seeds of wild Rue, Cumin, Garlick, Hazelnuts, of each one dram, leaves of dried Rue one grain and half, Myrrh, Frankincense, each one grain, white Pepper, Opium, each three drams, Opopon●x, Galbanum, of each half a dram, make it up with Honey. The Dose is the magnitude of a Bran with Wine. John Arden an English man, (he was in his time the most skilful Chirurgeon in England) after his long practice in England and France, he affirms he could find nothing more safe against the sting of the scorpion, then to draw forth two or three drops of blood hard by the wound, and presently to anoint the wound with the same blood. Celsus saith that those Physicians did some such thing, who were wont to keep the blood they drew forth of the arms of those that were stung. And this shall suffice for remedies against the stingings of Scorpions.  
If any man chance to be bit by Rhasis Scorpion, (which we called Bunch't-back) the first day a small pain is perceived, but the second, straightness, heaviness, and sadness is seized on the sick; the colour of the body is divers almost every hour, and changing from green, yellow, white, and red; whence it may appear, that all the humours are infected, the place burns by the confluence of pain, and humour, swooning follows, and trembling of the heart, an acute Fever, and swelling of the tongue, by reason of humours melted and corrupting in the brain, and falling down on the roots and muscles of the tongue: sometimes also the urine is bloody, by reason of the acrimony of the venomous matter, and green choler is cast forth by vomit, also the guts are tormented with a sharp and vehement pain. Almost all symptoms fall upon the nerves that can happen to them. Rhasis bids cure all these things this way: First, incision being made on the place, and cupping glasses applied, burn it with a strong actual cautery, then anoint the wound with the juice of wild Endive, or with oil of Roses, Barley water, juice of Apples, and with all cold things. If the belly be not soluble, make it so with a gentle Clyster, and the juice of Blites, Nitre, and oil of Violets, and let the patient take this Theriack. Take Opopanax, Myrrh, Galbanum, Castoreum, white Pepper, of each alike, make it up with liquid Storax and Honey. The Dose is the quantity of a Jujube: the part must be fumed with a piece of a millstone heat, and sprinkled with Vinegar. Also foment it with water of wild Lettuce. The usual Theriack. Take the rind of the root of Cappa●is, root of Coloquintida, Wormwood, round Birthwort, Hepatica, wild Dandelion, dried, each alike; make a Powder: the Dose ●s two drams; also sour Apples must be eaten, For pain in the belly: Let him drink oil of Roses, with Barley water, Citrals, Gourds, also give sour Milk. For trembling of the heart: Let him take juice of Endive, or syrup of Vinegar, or syrup of Apples, with troches of Camphire, or sour Milk the same way. If the wound be afflicted with great pain: Lay on a Cataplasm of Bole and Vinegar: for a defensative and for a sharp remedy, lay on Euphorbium, or Castoreum, Poly root drank with water, and a Ram's flesh burnt, is profitable. Theriack called Hascarina, first invented in the Province of Hascarum. Take leaves of red Roses iv. drams, Spodium ij. drams, Citron Sanders ij. drams and half, Saffron i. dram, Licorice ij. drams, seeds of Citrals, Melons, Cucumbers, Gourds, Gum tragant, Spike, e 〈…〉 i. dram, Lignum Aloes, Cardamon, Amylum, Camphir, each i. dram, most white Sugar, Manna, each iij. drams, with the mucilage of Fleawort and Rose-water, what may suffice, make it up. The people of Hascarum was wont to draw blood from the sick (saith holy Abbas) almost till they fainted: then they gave sweet milk to drink, and water distilled from sour Apples. Also they gave sour Milk in great quantity. Thus the Arabians speak of this pestilent kind of Scorpions that Nicander and all the Greeks were ignorant of, and that was too common in the Country of Hascarum. Now we will speak of Spiders.    

CHAP. XI.  
Of the Name of Spiders, and their Differences.  
THE Latin name Araneus, or Aranea, is in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the slender feet it hath, 
The Name.  or from its high gate, from the cobwebs it spins: Others call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Muscatricem; Kiramides, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the Hebrews, Acabitha, Acbar, Acabish, Semamith; in Arabic, Sibth, and Phihit, Aldebahi, and Aldebani, as it is called by Bellunensis: the Germans call it Spinn, and Banker; the English, Attercop, Spider, Spinner; the Brabant's, Spini, and French, Arraign; Italian, Ragno, Ragna; the Spanish, Arana, or Taranna; the Sclavonians, Spawauck; the Polonians, Paiack; the Barbarians, Koatan, Kersenati; Isidore, l. 12. c. 12. saith it is called Aranea, because it is bred and nourished by the air: a twofold error: for if they live by the air, wherefore are they so careful to wove nets, and catch Flies? and if they were bred of the air, wherefore do they copulate? wherefore do they thrust forth little worms and eggs? but we will pardon the elegant Etymologer, because who makes a custom to play thus with words. There are many of these kinds, and all of them have three joints in their legs:  
A little head and body small,  
With slender feet, and very tall,  
Belly great, and from thence come all  
The webs it spins.  
Now Spiders are venomous, or harmless; of harmless some are tame or house-spiders, those 
The differences.  are the biggest of all; others live in the open air, and from their greediness are called hunters or wolves: the smaller kinds of these do not wove; but the greater sort begins his web very sharp and small by the hedges, or upon the ground, having a little hole to creep into, and laying the beginnings of his webs within, observing whilst something shakes the web, than he runs to catch it. The venomous Spiders called Phalangia, are so venomous, that the place they wound will presently swell. These are of two kinds; for some are less, some greater; the less are various, violent, sharp, salacious, and going as it were rebounding, which as we read, are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Fleas, or Apes; others are called Oribates, which are found especially on trees in mountains; they are called Hypodromi, because they live under leaves. Gesnerus. It is a hairy creature, and breeds in the greater trees. The belly of it is moderately with incisions, that the cutting may seem to be marked by thread. Aelianus.   

CHAP. XII.  
Of Spiders that are hurtful, or Phalangia.  
Grievous symptoms follow the bitings of Pismire Phalangium, for there follows a mighty 
Signs of the bitings of Phalangia.  swelling on the part bitten, the knees grow weak, the heart trembles, the forces fail, and ofttimes death succeeds. Nicander saith that the sick sleep so deeply, that they are always asleep at last, and are in the same condition as those are that are stung by the Viper: Histories relate that Cleopatra set one to her breast, that she might escape Augustus without pain, nor is the wound deadly unless it be wholly neglected. Rhagium makes very small wound, and that cannot be seen, after it hath bitten: the lower parts of the eyes, as also of the cheeks wax red, than horror and fainting seize on the loins, and weakness on the knees, the whole body is very cold & hath no heat, and the nerves suffer convulsion from the malignity of the venom. The parts serving for generation are so debilitated, that they can hearty retain their seed, they make water like to Spiders, webs, and they feel pain as those do are stung with a Scorpion. From the sting of Asterion, men seem wholly without strength, their knees fail them, shivering and sleep invade the patient. The blue Spider is worst of all, causing darkness and vomitings like Spider's webs, then fainting, weakness of the knees, Coma, and death. Dysderi, or Wasp-like Phalangium, causeth the same symptoms with the blue, but milder, and with a slow venom brings on putrefaction. Where the Tetragraphii bite, the place is whitish, and there is a vehement and continual pain in it, the part itself grows small as far as the joints. Lastly, the whole body finds no profit by its nourishment; and after health recovered, men are troubled with immoderate watchings. Aetius: Nicander denies directly that the ash-coloured Tetragnathon can poison one by biting him. The Cantharis like, or pulse Phalangium raiseth wheals, which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the mind is troubled, the eyes are wrested aside, the tongue stammers and fails, speaking things improperly, the heart is as it were moved with fury, and flies up and down. The Vetch kind produceth the same mischiefs, and cause Horses that devour them, and cattle to be very thirsty, and to burst in the middle. Cranocalaptes, saith Pliny, if it by't any one, death follows shortly after. But Aetius and Nicander affirm the contrary, and that the wound thereof is cured without any trouble almost at all. Headache, cold, vertigo, restlessness, toss, and pricking pains of the belly follow, but they are all assuaged (saith Nicander) by fit remedies. Sclerocephalus, is like to this in form, and forces and effects the same things, as also the Scolecium. We said that the downy Phalangium drives away barrenness, if it be carried about one, but whether it be violently venomous, I know no man that hath determined it. The spotted or Phalangium of Apulia, doth produce divers and contrary symptoms according to the complexion of him that is wounded, and his present disposition. For some laugh, some cry, some speak faulteringly, others are wholly silent, this man sleeps, the other runs up and down always waking; this man rejoiceth, is merry and moves up and down, that is sad, slothful, dull; some think themselves to be Kings, and command all; some are sad, and think they are in captivity, and fettered: lastly, as men drunk are not of one quality: so are these that are mad, some are fearful, silent, trembling; some are bold, clamorous, constant. This is common to them all, to delight in musical instruments, and to apply their minds and bodies to dancing and leaping at the sound of them. Lastly, when by continuance of the disease and the vehemency of it, they seem next unto death, yet when they hear music they recollect their spirits, and they dance with greater cheerfulness every day. These dance being continued night and day, at length the spirits being agitated, and the venom driven forth by insensible transpiration they grow well. But if the Musicians upon any cause do but leave off playing, before the fuel of this mischief be spent, the sick fall into the same disease that they were first oppressed with. We must admire this most, above other things, that all those that are stung with the the Tarantula, dance so well, as if they were taught to dance, and sing as well as if they were musically bred. (In Italy it was first invented, and custom hath taken it up to call such as are bitten, Tarantati, or Tarantulati.) Cardanus against faith and experience, denieth that music can restore any that are bitten; yet we heard the same thing fell out at Basil, from Felix, Platerus, Theodore, Zuingerus, our most famous, and dear Masters, and we read the same in Matthiolus, Bellunensis, Ponzettus, and Paracelsus. And if the sweet music of pipes could help mad horses, and pains of the hips, (as Asclepiades writes) why may it not help those are stung with a Tarantula? Some there are that assign to this disease, some I know not what small deity, as superintendent over it: they call him St. Vitus that had formerly great skill in singing, he being called upon and pacified with music, as he is the patron of music cures them, so that men superstitiously impute that to him, which they should do to music and dancing. Bellonius reports that the Cretian Phalangium induceth the like mischiefs, and the pain and wound of it is also cured by music. It is no wonder the Ancients described not these two kinds of Phalangia, because they knew them not, nor did the show the ways how to cure their stingings. Dioscorides writes thus of the common bitings of the Phalangia. The symptoms that follow their bitings are commonly these: The place stung looketh red, but neither swells, nor waxeth hot, but it is something moist; when it grows cold, the whole body quakes, the hams and groins are stretched out, there is a collection made in the loins, they are often urged to make water, and they sweat with very great pain, and labour to go to the stool, and cold sweat runs down every where, and tears trickle down from their darkened eyes. Aetius adds further: They are kept waking, they have frequent erection of the yard, their head pricks, sometimes their eyes and their legs grow hollow. Their belly is unequally stretched out with winds, and their whole body swells, chiefly their face, their gums, their tongues, and tonsils, they bring forth their words foolishly and gaping, sometimes they are troubled with difficulty to make water, they are pained in their secrets, they make urine like water and full of cobwebs. The part affected is pricked and swells, (which Dioscorides denied before) and it is moderately red. So saith Aetius, from whom Paulus, Actuarius, Ardoynus, differ but little. Gal. 3. de loc. affec. c. 7. hath it thus. The bitings saith he of the Phalangia are scarce to be seen: it first affects only the skin, and from the superficies of it, it is carried by the continuity of the fibres to the brain, and into the whole body: for the skin comes from the membranes, 
This is the sense of Galen, but not the same words.  and they from the nerves and the brain; this is clear, because by presently binding of it on the farther parts, they are preserved from the venom that is near to them. In Zacinthus they that are bit by the Phalangia are otherwise affected, and more grievously, in other parts: their body is astonished, weakened, trembles, and is very cold: vomiting and convulsion follows, and inflation of the yard: their ears are afflicted with most cruel pains, and the soles of their feet. They use bathing for a remedy; if the party recovered go willingly into baths afterwards, or were by chance or by craft brought into them, by the hot water the contagion passeth over the whole body, and he perceives the same mischief in the whole body. Dioscorides writes the same things in the chapter concerning Trifoly that smells like Asphaltum. The decoction of the whole plant easeth all the pain by fomentation, where Serpents have stung men, what man soever that hath ulcers and washeth himself in the same bath, is so affected, as he that was bit by a Serpent; Galen saith he thinks it is done by a miracle, Lib. de Theriaca ad Pisonom, if Galen did write that Book. But Aelian speaks more miraculously, where he affirms that may happen to those that are sound, making no mention of ulcers. And thus much for symptoms. Now for the cure.  
The cure is particular or general. Physicians speak of but a few particular cures, because the 
The cure.  general is commonly effectual.  
But Pliny sets down a remedy against the biting of the Phalangium called Formicarium, that hath a red head: to show another of the same kind to him that is wounded, and they are kept dead for this purpose. Also a young Weasil is very good, whose belly is stuffed with Coriander, kept long and drank in Wine. A Wasp, that is called Ichneumon, bruised and applied, drives back the venom of the Phalangium Vesparium, (saith Bellonius) not otherwise than as one living kills another, that is alive. For Ichneumon (saith Aristotle, is a small creature that is an enemy to the Phalangia; it often goes into their holes, and goes forth again, losing its labour. For it is a matter of great labour for so small a creature to draw forth its enemy greater than itself by force; but if he light upon his enemy preying abroad, he drags the Phalangium as easily with him as a Pismire doth a corn; and the more stiffly he draws himself back, the Wasp draws him on the more fiercely, and sparing no pains, doth bestir himself with all his might; sometimes when he is tired with too much labour, he flies away and breathes himself, and having recovered breath, he goes to seek for the Phalangium again, and striking him often with his sting, at last he kills him; when he hath killed him, he carries him into his own habitation on high, and there it renews its kind by sitting upon them. Those whom the Tarantula strikes, are helped by violent and constant motion, but Celsus on the other side commands those that are stricken by the other kinds of Phalangia, to be quiet and to move but little. But music and singing are the true Antidote of it. Christophorus de honestis, bids presently exhibit Theriaca Andromachi. Also he gives Butter and Honey, and Saffron root with Wine. The Bezoar of it are the green grains of the Mastic tree. Ponzettus lib. de venen. persuades to give ten grains of Mastic with Milk, or juice of the leaves of Mulberries, i. ounce and half. In the augmentation he cureth it with Agarick of white Briony, after sweeting much they must be refreshed with cold and moist things, as with Poppy-water. Merula saith they are cured with singing, dancing, leaping, and colours; I will not contend for the first three, but I cannot see how they can be cured with colours, especially when as they that are stung are blind, or see very little. He saith also that inhabitants and citizens are hurt by them, but strangers are safe and out of danger, which no man of a small belief, or not very great faith can believe. Dioscorides appoints a general cure: First, scarifying must be repeated, and cupping glasses set on with a great fire. Absyrtus counsels to fume the part stricken, with the shells of Hen's eggs first steeped in Vinegar, and burned with Hartshorn, or Galbanum.  
Then you must use scarification, and draw fourth the blood by sucking or cupping glasses. Or, which is safest, burn the place affected with an actual Cautery, unless it were full of nerves; for than it is best to set a Cautery on the neighbouring parts. Then sweat must be provoked with clothes laid on, or rather by gentle and long walking. Lastly, to perfect the cure, you must prove by external and internal Medicaments, such as we here set down, and the most commendable and most noted we mark with an Asterisk. Internal remedies out of Dioscorides: Take seeds of Southernwood, Aniseed, Cummin seed, Dill, round Birthwort, wild Cicers, Cedar fruit, Plantain, Trifoly, seed of Minianthes, each alike, bruise them severally; the Dose of them severally is ij. drams in Wine, but if you join many of them together, drink iij. drams or iv. with Wine: also i. dram of the fruit of Tamarisk is effectual, with Wine. Chamepithy, and the decoction of green Cyprus nuts with Wine. Some prove of the juice of River-crabs with Ass' milk and Smallage-seed, and they promise it shall presently take away all pains. Also a lie of the Figtree is drank against the bitings of the Phalangia: also it is good to dtink the fruit of the Turpentine tree, Bau-berries, Balm-leaves, the seeds of all the wild Carrots, and of Coriander, the juice of Myrtleberries, Ivy, Mulberry, Cabbage and Cliver-leaves, with Wine or Vinegar, one dram of the leaves of Bean Trifoly drank with Wine.  
Decoction of Asparagus root, juice of Housleek, juice of Clivers with Wine. He also commends a Snail bruised raw, and drank with Ass' milk. * Also Balm-leaves with Nitre, and Mallows boiled with the roots, drank often. The leaves, flowers, and seeds of the herb Phalangium, and the seed of Gith, the Decoction of Asparagus, Mock Chervil, and the juice of Mullberries.  

Out of Galen.  
Take Birthworth, Opium, of each four aurei, roots of Pellitory of Spain three aurei, make Trochis as big as a Bean; the Dose is two Trochis with three ounces of pure Wine. The ashes of a Ram's hoof drank with Wine and Honey. The remedies of Diophantis, against the bitings of the Phalangia. Take Birthwort four drams, Pellitory as much, Pepper two drams, Opium one dram, make little Cakes as big as Beans, take two, with two Cyathi of the best Wine.  
Another that is better. Take seeds of wild Rue, Rocket-seed, Pellitory, Storax, quick Brimstone, each six drams, Castoreum two drams, mingle them, make Trochis as before with Snails blood; the Dose is three oboli in Wine. Another. Take Myrrh, Castoreum, Storax, each one dram, Opium two drams, Galbanum three drams, Aniseed, and Smallage of each one acetabulum, Pepper thirty grains, make it up with Wine. Another. Take Myrrh five drams, Spike of Syria six drams, flowers of the round Cane two drams and half, Cassia four drams, Cinnamon three drams, white Pepper one dram and half, Frankincense one dram and one obolus, Costus one dram, make it up with Athenian Honey; the Dose is the quantity of a Hazelnut with water, or with Honey and water. Apollodorus * remedies. Take wild Cumin one acetabulum, blood of a Sea-tortoise four drams, rennet of a Hind or Hare three drams, Kids blood four drams, make them up with the best Wine, and lay them up; the Dose is the quantity of an Olive, in half a Cyathus of Wine. Another. Take seed of bituminous Trifoly, round Birth-wort, seeds of wild Rue, Tare-seed dried in the Sun, each six drams, drink them in Wine, and make Cakes, four drams weight; the Dose is one Cake, Gal. 2. de Antid. where he hath collected many remedies from Authors.   

Out of Aetius and Aegineta.  
Take quick Brimstone, Galbanum, each four drams, bitter Almonds blanched, juice of Laserwort two drams, of Assa four drams, mingle them with Wine and Honey, and drink them, also lay them on thus. Another. Take Ameos two drams, Flower-de-luce one dram, or of St John's wort, or bituminous Trifoly, drink them in Wine. Or take Aniseed, wild Carriotseed, Cuminseed, Gith, Pepper, Agarick, each one dram, drink it. Or take leaves of Cyprus-tree, or the Nuts bruised in Wine and Oil one Hemina, and drink it.  
For this end he prescribes Bay-berries, the herb Scorpions grass, Serpolet, Laserwort, Calaminth, Chamaepitha, by themselves, or with Rue and Pepper. Another. A bunch of Mints boiled in fresh Posca, let the sick drink two Cyathi: Also Germander, Chamaepithy, white Thorn, and pennyroyal in decoction are good. Also a lie, and juice of Ivy with Vinegar. Asclepiades used these. Take seed of Sphondylium dried, Calamint, each alike, bruise them, and drink often in a day two Cyathi of Wine with them. Another. Take juice of Laserwort, Daucus-seed, dried Mints, Spikenard, each alike, make it up with Vinegar; the Dose is one dram: take it with Posca and Wine, four Cyathi, and presently go into a hot Bath; when Laserwort is wanting, take the double portion of pure Assa.  
One that is better. * Take of Cenchryus, seeds of wild Rue, Pepper, Myrrh, wild Vine, of each one dram and half, Cyprus root one dram, make a Confection; the Dose is one dram, with four Cyathi of Wine, and one Cyathus of Honey. Also the eating of Garlic is good, as also a Bath and Wine, and such things as help against Viper's stingings. Paulus repeats the same remedies, and Theban Cumin, or seed of Agnus Castus or leaves of the white Poplar-tree drank in Beer are very effectual.  
Out of Nicander. Rosin of the Turpentine tree, Pine or Pitch-tree, drank or swallowed, is exceeding good, which Gesner and Bellonius say they learned by experience, to be true.  
Out of Avicenna. The Myrtle-tree and the fruit of it, Doronicum, Mastic, Assa foetida, Dodder and its root, the Indian Hazelnut (which is Theriac for this disease) white Bd●llium, all of these drank with Wine. Take roots of Birthwort, Flower-de-luce, Spike Celtica, Pellitory of Spain, Daucus, black Hellebore, Cumin, root of Daffodil, leaves of Winter Wheat, leaves of Dogs-tooth, Pomegranate tops, Hares Rennet, Cinnamon, juice of River-crabs, Storax, Opium, Carpobalsamum, of each one ounce, beat all to powder, and make Troches, the weight of one aureus, which is the Dose of them. Also give in Wine the decoction of the leaves of bituminous Trifoly, of the Cyprus Nut, Smallage-seed. Moreover give to drink, Pine kernels, Aethiopian Cumin, leaves and rind of the Planetree, seeds of Siler Montanum, black wild Chiches, seed of Nigella, Southern-wood, Dill, Birthwort, fruit of the Tamarisk, for all these are very good. Also the juice of wild Lettuce and House-leek are commended.  
The decoction of Cyprus Nuts, especially with Cinnamon and River-crabs juice, and juice of a Goose: Also the decoction of Asparagus with Wine and water.  
Another. Take Birthwort, Cumin, each three drams with hot water: An approved Theriac. Take Nigella seed ten drams, Daucus, Cumin, each five drams, Cyprus roots and Nuts, each three drams, Spipenard, Bay-berries, round Birthwort, Carpobalsamum, Cinnamon, Gentian, seeds of Siler Montanum, and of Smallage, each two drams, make a Confection with Honey; the Dose is the quantity of a Nut with old Wine. Confection of Assa. Take Assa foetida, Myrrh, Rue-leaves, each alike, make it up with Honey; the Dose is one or two drams with Wine.  
Out of Absyrtus, Lullus, Albucasis, Rhasis, Ponzettus. Take white Pepper thirty grains, with a draught of old Wine, take it often. Also Thyme is given in Wine. Ab●yrtus. Drink upon it one spoonful of Wine distilled with Balm. Lullus. Take dry Rue, Costus, wild Mints, Pellitoty of Spain, Cardamum, each alike, Assa foetida one fourth part, Honey what may suffice, mingle all, and make it up; the Dose is the weight of an Hazelnut in drink. Albucasis. A Hen's brain drank with a little Pepper in sweet Wine or Posca. The decoction of Cyprus-nuts with Wine. A Theriac against the bitings of Phalangia. Take Tartar six drams, yellow Brimstone eight drams, Rue-seed three drams, Castoreum, Rocket-seed each two drams, with the blood of the Sea-tortoise, make an Opiate; the dose is one dram with Wine. Another. Take Pellitory of Spain, round Birthwort, each one part, white Pepper half a part, Horehound four parts, make it up with Honey; the Dose is one dram. Another. Roots of Capers, long Birthwort, Bay-berries, Gentian root, each alike, drink it with Wine. Or drink Diassa with strong Wine, and Cumin, and Agnus Castus seed, Another. Take Nigella seed ten drams, Daucus, Cumin, each five drams, wild Rue-seed, Cyprus Nuts, each three drams, Indian Spike, Bay-berries, round Birthwort, Carpobalsamum, Cinnamon, Gentian root, seed of bituminous Trifoly, Smallage-seed, each two drams, make a Confection with Honey; the Dose is the quantity of a Nut with old Wine. Rhasis.   

Out of Pliny, Celsus, Scaliger.  
It is good for those that are bitten by the Phalangium to drink five Pismires, or one dram of the Roman Nigella seed, or black berries with Hypocistis and Honey. Also Marish Smallage and wild Rue, are peculiar against the bitings of the Phalangia: Also the blood of the Land Tortoise is good, juice of Origanum, the root of Polymonia, Vervain, Cinquefoil, the seed of Garden Onions, all the kinds of Housleek, roots of Cyprus, Turnsole with three grains of juice of Ivy-root, in Wine or Posca; also Castoreum two drams, in Mulsum to cause vomit, or in juice of Rue to stop it. Also Agnus Castus seed two drams: Apollodorus that followed Democrates,, calls a kind of herb Crocides, by the touch whereof Phalangia die, and their force is abated; the Mat-rush-leaves next the root, eaten do profit. Pliny. Take wild Vine-berries, Myrrh, each alike, drink them out of one Hemina of sod Wine. Also the seed of Radish, or root of Darnel must be drank with Wine. * Celsus. But amongst many other remedies that are proved, one Antidote is due to Scaliger, who was the ornament of our world and age; the form of it is this. Take true round Birthwort, Mithridate, each two ounces, Terra Sigillata half an ounce, Flies living in the flowers of Napellus, 22. Citron juice what may serve turn, mingle them. For saith he, against this venom or any other bitings of Serpents, Art hath scarce yet found out so effectual a remedy. Scaliger. Juice of Apples drank, or of Endive, are the Bezoar against the bitings of the Phalangium: Petrus de Albano. These are the most approved outward remedies. Five Spiders putrefied in Oil and laid on, Asses or Horse dung anointed on with Vinegar or Posca: Take Vinegar three sextarii, Brimstone a sixth part, mingle them, foment the place with a sponge, or a bath, the pain being a little abated, wash the place with much sea-water: some think that the stone Agates will cure all bitings of the Phalangia, and for that reason it is brought out of India and sold dear. Pliny. Figtree ashes with Salt and Wine, the root of the wild Panace bruised, Birthwort and Barley-meal impasted with Vinegar, water and Honey and Salt for a fomentation. Decoction of Balm, or the leaves of it made into a Pultis and applied; we must constantly use hot Baths. Pliny. Open the veins of the tongue, and rub the places swollen with much Salt and Vinegar, then provoke sweat diligently and warily. Vigetius. The practical men mightily commend the root of Panax Chironia. Theophrastus. Anoint the wound with Oil, Garlic bruised, or Onions, or Knotgrass, or Barley-meal with Bay-leaves, and Wine, or Wine Lees, or wild Rue, lay it onwith Vinegar for a Cataplasm. Nonus. Take live Brimstone, Galbanum, each four Denarii, Lybian juice and Euphorbium, each alike, Hazelnuts piled, each two drams, dissolve them in Wine, and with wine make a Cataplasm, also inwardly it helps much. Flies bruised and laid on the part affected. Also a Barbel heals the bites of a venomous Spider, if it be cut raw and applied to it. Galen. Anoint all the body with a most liquid Ointment with wax. Foment the part affected with Oil, wherein bituminous Trifoly hath been soaked, or with a Sponge and hot Vinegar, very often. Make also a Cataplasm of these that follow, namely, with Onions, bloudwort, Solomon's seal, Leeks, Bran boiled in Vinegar, Barley-meal, and Bay-leaves, boiled in Honey and Wine. Make them also with Rue, Goat's dung with Wine, Cyprus, Margerum, and wild Rue with Vinegar. Asclepias his Plaster. Take seed of wild Rue, Rocket-seed, Staves-acre, of Cenchrus, Agnus Castus, of Apples, Nuts, of leaves of Cypress, each alike, bruise all with Vinegar, and with Honey make a Plaster. Aetius. Lay the decoction of Lupins upon the place affected, the Eschar being first taken away, then anoint it with Goose grease, wild Rue, and Oil in the hot Sun or by the fire, or make a Cataplasm of Barley-pap, and broth of Lupins. Oribasius. An Indian Hazelnut smeared on cures the bitings of the Phalangia: Oil of Wormwood, and the milk of Figs anointed on, doth profit very much. Avicenna. Of hot ashes, Figs and Salt with Wine make a Plaster: Also it is convenient to hide a great bowl in sand or hot ashes, and by that means to sweat with Antidotes. Rhasis. Goat's dung must be dissolved with the Poultices, and laid to the part affected. Kiranides. Lay on often cold Iron. Petrus de Albano. Foment the place with juice of Plantain daily. Hildegard. Oil of artificial Balsam is exceeding sovereign. Euonymus. A Fomentation of the branches and stalks of Masterwort must be continued, or let him drink Vervain with Wine, and lay it on outwardly, first bruised. Turneifer. Bruise Rue with Garlic and Oil and lay it on. Celsus. You shall lastly find divers such remedies in Pliny and Dioscorides, so digested into order, that they rather require our silence, than our curious, and unuseful repetition. Of this therefore thus far.  
— Now let us see  
That Spider with which our minds well agree,  
Who sits within the midst of's Net to watch  
Where the East wind blows, it shakes, he doth catch  
Flies that but touch his Web, none can him match.    

CHAP. XIII.  
Of the tame or house Spider.  
AMongst Infects, though many may be found (as Pliny, Caelius, Curio the second, out of whom we have fetched many of these things, say rightly) that may exercise great wits, yet the nature of Spiders is worthy to be admired in chief, and is apparent by their curious working, as any reasonable man will judge. Aristotle the greatest diver into Nature, saith that this is the most magnificent, and wisest of all Infects. And Solomon himself at whose wisdom all the world admired, amongst those four Animals that exceed Philosophers for their knowledge, reckons up the Spider, dwelling as he saith in King's Palaces, and weaving Webs that man cannot do the like. The Poets feign that the Spider was once a Lydian Maid, that Minerva had taught to work with the needle, and weaving all curious artificial work: But she was grown so proud of this skill, that she denied that ever she learned this of Pallas, and she proceeded so far in arrogancy, that she boldly challenged Minerva to work with her in all these Arts: Wherefore Pallas disdaining her pride, came, and sharply rebuking the Maid for her insolence, broke all her fine wrought works with a Wand: At this the Maid was sore abashed, and thought to have hanged herself; but the Goddess pitying the poor Maid's condition, would not suffer her to do so, but as she hung by a very fine Cord, she changed her shape into a Spider.  
Pallas was angry, and in wroth she said,  
Yet live and hang thou proud and haughty Maid,  
And that thou mayst still suffer 'tis my mind,  
The same Law lasts for thee and for thy kind.  
But they that interpreted this a Fable or a History, say that Arachne found out the art of spinning, sowing, and weaving hemp, taking pattern by the Spiders. And this needs not seem strange to any man, since the Swallows found out the Art of plastering, and for Oculists, Eagles for building, Hippotamus for letting blood, Ibis for giving Glisters, Goats for Antidotes, so Tortoises, Weasels, Storks have instructed us.  
To praise the Spider as I ought, I shall first set before you the riches of its body, then of 
The praise of the house Spider taken from the body of it.  its fortune, lastly of its mind. If you consider the matter of it, it is light, partaking much of Air and Fire (that are the most active and noblest Elements) but it hath little of earthly dregs and gravity. Consider the figure it is wholly round and orbicular, or at least Oval, that is next unto it. The substance of it is thin, transparent, subtle, and though sometimes by the abundance of plunder and prey, it becomes so crammed, that it grows as great as a Walnut, and (if Cardan err not) as great as a Sparrow sometimes, yet if you see it hanging in its Web, against the light, it shines all through like a Chrysolite, and makes reflection of beams most grateful to the eye. It hath the same colour that Ovid writes that Lovers have, that is, pale; and when she sticks aloft with her feet cast every way, she exactly represents a painted Star. As if Nature had appointed not only to make it round like the Heavens, but with rays like the Stars, as if they were alive. The skin of it is so soft, smooth, polished and neat, that she precedes the softest skinned Maids, and the daintiest and most beautiful Strumpers, and is so clear that you may almost see your face in her as in a Glass; she hath fingers that the most gallant Virgins desire to have theirs like to them, long, slender, round, of exact feeling, that there is no man, nor any Creature that can compare with her: she hath feet not numberless, as the Scolopendrae, nor is she without feet, as some Infects are, nor hath only six feet, as those that want wings have, but eight feet, which number is next to the most perfect number, as all men know. These legs also are made in a sesquitertiall proportion, which is most admirable and venerable; so that though the latter feet be always shorter than the former, yet they hold still their proportion. Many Philosophers who hold that Spiders are blind, are blind themselves, for were they blind, how should they make choice of those places that are most convenient for to pitch their nets, and who should lead them to fasten one thread to another, and should know how to mend their Webs when they are broken by accident? when as also the tame and familiar Spiders will come from a distance to catch a Fly that toucheth but the sides of their threads, they are the more bold to pursue them, and will take them as it were from hand to hand, as we have often seen. Truly they are blind at noonday, and understand nothing, who say, that Spiders are blind. In this Spider there is no poison nor hurt, for if it by't it is without harm, and it is rather tickling then painful. Also their very Carcases, and their bodies, their eyes, their excrements, are good and useful for many diseases, as we shall make it plain enough when we speak of their use. I know not what it was that made Pennius so frighted when he thought of eating them; for he knew a Noble English Lady, and Phaerus a Physician, that did often eat them without any hurt at all. For the truth is, Spiders are free from poison, and are very good for ones health. But because it seems so horrid a Creature to some people, that the very▪ sight of it makes them fly from it, I rather attribute that to their melancholy apprehension, tenderness and distemper, than to the ill form of the Spider. Nature hath used no less elegancy and bounty in the Spider, than she hath done in the Butterfly, and Fly, and it is no light disease of the mind to disdain so beautiful a work, and to be afraid of a Creature that weaves so curiously. Lastly God hath given a wonderful disposition and nature of the skin to so wonderful a body; for it doth not only once a year (as Vipers do) but every Month if she be well fed she changeth her skin, and recovers a new one that is more curious. Also it is of so excellent a temper, and so frugal in its diet, that in a wholesome place, where she can get any provision, she will live always. I think that to be the chiefest good amongst 
The praise of the house Spider from the goods of Fortune.  the goods of Fortune, or rather Fate, that they carry the matter of their Webs in their belly, and they are so well stored with it, that a Spider can draw forth innumerable threads and wove them, and catch if need be, a hundred Flies, and have Nets enough to wrap them in. And though they, have not meat in a Granary as Pismires have, nor ready and growing up, as Bees have, but they live only upon food they light upon by chance, yet by God's providence the prey comes flying by that sustains them, and oft times they grow fat with plentiful dishes that they take by hostility. Further, I should think it no small part of good Fortune given to the Spider, that when she is satisfied with the troublesome fare of the Court, yet she never hath the Gout. You have heard that Solomon of old assigned her a place in King's Palaces, that she might be a pattern to his Courtiers, to labour, to be ingenuous, wise, frugal, and virtuous. There beginning her Webs she worked with hands and feet, and never need to go a hawking for Flies, she feared no assaults, no treachery: and briefly, this most wise creature did bear rule in the great Palace of that great King. After him arose bad Princes, that were idle, followed ill counsel, that came to ruin, it is hard to say, how hardly they used the poor Spider, and commanded forthwith to sweep her down with beesoms and poles, as if she had been a night-robber, and to tread her under foot, and to kill her. Presently Furies ran and swept down and spoilt all those learned works that had been wrought, so that she could hardly escape the quicksighted besoms of those lazy devils. She was most miserable now, left all alone in so great abundance, and in so large houses, she could not find one corner to be in. And by the King's example, the Nobles and rich men drove out this Mistress of labour and virtue, and they would not suffer one thread to remain, that was a Token and Ensign of her great wisdom. She when once she went abroad to travel (as the Fabulist wittily saith) the Gout by chance came to keep her company, though she could hardly hold pace with her, but with great toil. When as now they had traveled one day's journey, at night they took counsel to try their Host, but they were of different opinions. The Spider going into the City, got into the house of a rich Gitizen, and so soon as she began to work and to spread her Tapestry and hangings, (by the example of the bad Kings) he forthwith hates her, and drives her out, and the same night he exposed her to the rain and open air. But the Gout being lame, when he could go no further, got into the first house of the Town, and could scarce entreat to be harboured in the poorest Cottage there; and when she lay down, she found misery enough; she had for supper brown bread that her stomach rose against, and a little herbs, scarce any salt upon them, and water was fetched from the next pond, in an earthen Pitcher to quench her thirst; being thus entertained, she required a bed to lie on, she could get none but straw or the planks to lie upon, and so she lay down in pitiful misery, lamenting and sighing: But alas how wretched a thing it is for tender limbs, and that cannot endure to be touched (as saith Hypocrates) to lie upon such a hard bed and pillows. The next morning the Spider and the Gout met again; the Spider complained terribly of the incivility and rudeness of the rich Citizen, and the Gout on the other side complained of her Hosts poverty and poor fare, showing the black and blue marks the hard lodging had made in her skin; and when they had a while taken deliberation about it, they both agreed upon this, that the next night they would change their host; that the Spider should go to the poor cottages, and the Gout to the King's palaces and rich men's houses: the Gout not unmindful of this agreement, went to a very rich man's house, and lay down at the feet of a very well fed Master, that was very rich, and so soon as this kind host perceived her, with what humanity, embrace, and cheerfulness did he entertain her! down pillows were laid under her, all the stools and chairs in the chambers are filled with the best feathers, and cushions laid upon them; the Kitchen was very hot, and all officers at work for provision; the table is spread with all dainties, and the cups filled with Wine; fat and crammed Capons, Pheasants, Partridge, Peacocks, Quails, Turtles, that feed on figs and grapes, and those birds that have two hearts to set them forth come flying to the table: Turbots, Giltheads, Sturgeons, are not worth speaking of. The shellfish of Campania with purple juice, and Oysters from Abydus, and whatsoever the whole ocean can afford, are ready. The Wines, are white, black, red, purple, sweet, delicate, sharp, Cecubum, Falernum, Chium, poured forth in full bowls. To say nothing of the second table brought from Tarentum, and the dainty cates, with Rose, Violet, and jacinth coloured. Lastly, no delights, dainties, pleasures, or joys are wanting, that the rich Gout, (for she is daughter to Bacchus and Venus) with her sisters, the hand and knee-gowts, may be entertained delicately. The Spider also as good hap was, light upon a poor Cottage instead of a rich palace, and there she teacheth man and wife what duties are useful for both, and fat's herself with care. But perhaps some man will object that they can find no good fortune in this, but only the Spider may be commended for changing her habitation and her host; but it is very fortunate for her: for she lives not only safer, and more at rest, but she doth not from the roof as from a watchtower, behold any more adulteries, gluttony, riot, prodigality, lasciviousness, plays, dance, wantonness, dicings, cardings, and lastly those vanities, and beastliness, that never enter into poor men's cottages, whereof she knew herself to be guilty, whilst she lived in Courts and Palaces of great men, who so soon as they had driven forth the Spider, (the mistress of labour and frugality) were presently seized on by the Gout, and not only so, but all luxury, dissembling, lying, flattering, pride, entered into their palaces, or rather into their ears, eyes, and minds, and polluted them with all wickedness and companions of all mischiefs: were it not better for Kings to allow this good, frugal, wise, harmless little creature a room in their large chambers, than to hearken to, and to reward so much such pickthanks, and Court-flatterers, and voluptuous persons, who by their wicked counsel and example will quickly corrupt the best men? I know not whether I 
Praises of the Spider from the gifts of her mind.  were best commend the Spider for the gifts of her mind, as wisdom, justice, valour, temperance, humanity, love of poverty, love of works, sufficiency, cunning, cleanliness, and her other virtues; or else her admirable art and skill in weaving her Webs. Her wisdom appears in that, that when the Rivers are like to rise higher, and drown her house, she removes to some safer place. In fair weather when the Flies fly about, they wove not, but wait on their prey: she runs away at the least touch of any thing that troubles her, and hides her head in her hole (as Vipers do) that she may feel the less pain, and that her body being hurt, (which is easily healed) yet she may preserve her head that governs the whole body. Who taught them to know this? Did any Chaldean teach them, by the situation and position of the Stars? No indeed, but the Spider hath a certain divine wisdom given her, as the Poet sang truly,  
Her body moves by virtue of her mind,  
Diffused in every part—  
Moreover, so soon as they see an enemy fallen within their nets, they do not presently wound him, or bite him in a hostile manner, but they kiss as it were and tickle him, until they have all smeered him over with a clammy web fetched out from the hinder parts with their hindermost feet, and have as it were bound him with bands, taking away from him all power of resistance, flying away or moving; then that thread being fastened to their web, they run to the centre to observe, if any new prey may fall within their nets: and thus sometimes you shall see ten or twenty Flies hung up on a line on high, and the Spider will take them one after another, breaking their line they hang by, and fastened to one of the hinder legs, will carry them to the centre of her work, and there devour them: she feeds on nothing but the juice of Flies, and when the carcase is dry and void of all juice, she throws it down as an useless burden to her web. Moreover, because the female is something greater than the male, therefore she hangs under and observes, for fear the small creatures should perceive and take heed, but that they may fall unawares into her net, for by reason of her greater body she is not so fit to catch her prey. But the male is more active, and lies a top, as if he were otherwise employed, or else seeing all things from a very little hole in his net, he conceals himself that he cannot be seen. And when any by chance comes to his lot, how vigilant is he and intent after his game? for he will not let his prey escape, but he runs from the uppermost line to the lowest suddenly, and when he hath his belly full, he lays up the rest of his provant, and hangs them up by a thread to suck them another time. And when as by age the webs have lost their clammy quality to hold fast, the Spider either new weaves them, or else beglewes them anew and repairs them. Her work ended, she either contains herself in her hole, or watching above she holds the thread drawn from the centre, as it were with her hands, whereby she can go and come to her nets and retreat at pleasure, and also (if any prey be taken) she perceives it by the motion of her web. But to be more certain, before she comes down, she draws her thread back sometimes, that she may know how it is by motion and weight. Then first she hasteneth to the centre; which the ensnared little creatures either feeling or conjecturing, do lie still, lest by motion they should discover themselves and be more entangled; yet they cannot deceive the Spiders who with feet and eyes perceive their prey, and run swiftly unto it suddenly. But good God, what and how great justice is seen amongst Spiders? None of them robs another of his wife, none of them enters upon another's house; each of them lives by his own labour and possessions, and they hold it unlawful to break the bands that belong their neighbours:  
But men are not so just, oh pity 'tis to see  
How covetous they are, lust reigns in each degree:  
Adding house to house, both seas and lands,  
And more worlds they fain would have in their hands.  
Farther, they do not pitch their nets for such creatures as are good, and useful, but to catch Hornets, Oxe-flies, Horseflies, Wasps, Drones, Breezes, Gnats, common Flies, which are to us like bawds, thiefs, flatterers (as the Comedian speaks) that breed us many inconveniences, but are no way fit to do us any good. Moreover, she dares (as she is very valiant and magnanimous) hunt after the Lizards young ones, whom she presently involves in her net, as they make resistance, then laying hold of both their lips with a deadly biting, she holds them so fast, that she makes them die under her. And lastly like another Cacus she draws them backward dead into her lurking place. And if by chance in this great contest, she finds her nets broken or folded together, she presently repairs, unfolds, and spreads them anew with great dexterity. Farther yet, there is a fierce and everlasting feud between the Spider and the Serpent: for if at any time the Serpent seeking shady places, falls upon some places under a tree where many Spiders are, one or other of them will fall right upon the Serpent's head with his net, and she will so beat upon his brain with her mouth, that he will make a noise and hiss, and be so vertiginous, that in this miserable condition, he can neither break her thread, nor escape from her. Nor is their end of this combat, till the Spider have destroyed him. Let the Romans be silent concerning their battles on the stage, and the cruel combats of Elephants, when a little Spider dares fight with a horrid and wan black Serpent; and not only to fight with him, but to triumph over him, and carry away the rich spoils of her victory. Who would not admire so great force, so great weight, so sharp and hard bitings, and almost incredible strength, in so small a body, and of no consideration, having neither bones, nerves, flesh, and hardly any skin? this cannot proceed from its body, but its spirit; or rather from God himself: In the same fashion they enter the lists with land and water Toads, and kill them in single fight. For not only Pliny and Albertus the Philosopher mention this, but also Erasmus in his Dialogue of friendship, relates, how a certain Monk, who slept with open mouth, and had a Toad hanging at his lip, escaped by assistance of the Spider. Oft-times also they enter the stage with the winged Hornet, that hath a strong sting, and fibres almost of horn, who strait by main force breaks through their webs, as great rich men do with the Laws, yet at last he is wrapped in a more tenacious glue, and pays for breaking open their houses, and conquered in single duel, he becomes subject to the Spider.  
I must not pass by their temperance that was once proper to Man, but now the Spiders have almost won it from them. Who is there now, (if age will let him) who will be content with the love of one? and doth not deliver up himself body and soul to wand'ring lust? But the Spider so soon as they grow up, choose their mates, and never part till death. Moreover as they are most impatient of corrivals, so they set upon any Adulterers that dare venture upon their Cottages, and bite them, and drive them away, and ofttimes justly destroy them. Nor doth any one of them attempt to offer violence to the female of another, or to assault her chastity. So great command have they of their affections, so faithful and entire are they in their conjugal love, like Turtles. If you respect their household government, what is there more frugal, more laborious, or more cleanly to be seen in the whole world? For they will not suffer the least thread to be lost, or placed in vain; and they ease themselves by interchangeable work; for when the female weaves, the male hunts: if either be sick, the other supplies both offices, that they may deserve alike. So sometimes the female hunts, and the male weaves, and this at any time when the one wants the others assistance; for we cannot think them so void of mutual love, that living so faithful in Matrimony, the one should not lend a helping hand to the others necessities, and so by mutual courtesy they continues their friendship amongst themselves. The female at home being now learned from her Parents to spin and wove (as she is wont to do with us) she begins her webs, and her belly contains all the matter of them, whether it be for that at a certain time her entrails are so corrupted (as Democritus said) or that there is a kind of woolly fruitfulness in her as there is in the Silkworm. Yet Aristotle will have the matter to be without, like a thin shell which is drawn in length, by spinning and weaving; or after the manner of those that shoot out their bristles, as the Porcupine. However it be, they lose not the least end of a thread, but they undertake all by providence. Their love to their young ones no man can rightly describe, but he that loves his children himself. For by mutual incubation, they foster their Eggs, and raise up and increase the he●t of them; and thouhg ofttimes they produce three hundred young ones, yet they bring them all up alike to labour, sparingness, discipline, and weaving, and love them all alike. I have oft wondered at their cleanliness, when I have seen those that were weak and sick to go down to the bottom of their Web, out of their dens, and exonerate their bellies, lest by the filth of their excrements their houses, or Web, or threads should be polluted. And these things shall suffice for their civil and economical virtues. Now let us proceed to their art of making Nets, which is so offensive to Pallas, for the Scholar exceeded her Mistress in the curiosity of her work. First therefore we shall consider the clammy stuff that draws like Birdlime, which loseth not its tenaciousness by dryness nor by moisture, we said from Pliny, that she draws this stuff out of her belly. But seeing that the males wove also, I think on good grounds, with our friend Bruerus, that it is drawn out of the entrails behind. And since it cannot be exhausted, we may wonder at the infinite and endless power of God, and adore it, for it were next to madness to assign this to bodily or natural causes. Those Spiders are held to be the best Artificers that work in Autumn, and are called Holei; they draw a thread that is smaller than any linen or silk, and far lighter, and so pure (saith Aelianus) that the whole Web wrapped together, will scarce make one thread as great as a linen thread though it be never so small. Edwardus Monimus described these, both Males and Females, very elegantly Heptam: l. 7. in these words:  
— He hunts at home,  
But she doth wove within her tender loom,  
And jugler-like, she from her belly casts  
Great clewes of yarn and thread, which while it lasts  
She works to make her Nets, and every part  
She frames exactly by Dedalian art,  
Her Web is fastened to the beam, the threads  
Are parted by fit lines at several heads,  
She works from Centre to circumference,  
The Web is made on both sides for defence,  
Pervious lest when the east-wind doth set  
Strong, it might break this tender werke, and yet  
The strongest Fly may be held in this Net.  
No sooner can a Fly but shake her thread,  
The male runs to the Centre, and his head  
Peeps forth to catch what comes, so is he fed.  
The variety of their Nets is so great, that it is not called amiss, the Goddess of a thousand works; some of them are loser, some thicker, some triangular, others square, some Diamond figures, for the commodity of the swiftness of hawking: But that which is round is commonly wrought between two trees, or Reeds, and oft times in divers windows, hanged fast with ropes, and sailyards. Good God, what great reason, judgement, art, what admirable wisdom and beauty she shows! Truly we may not suppose amiss, to say that Euclides learned to make his figures from hence, and Fishermen their Nets; for from whence else could they fetch such an example of so curious and laborious a Mistress? So finely is her work besmeared, and made so round and exact, and so equally balanced, and she doth so work her body in place of a weight and spindle, that she may well be compared with Minerva, but that the comparison makes me afraid. Also the work is so firm, though it appear so weak, that it will hold Hornets, endure force of winds, and dust being fallen into it, it rather yields than breaks or is hurt. The manner of her Network is this: First she draws her semidiameters to the places circumabient, most fit for her work, then with no compass, but by a natural skill of her feet, she makes 44 circles with her thread from the centre to the circumference, by equal parts more distant one from the other. Moreover that is worth our knowing, as also it seemed most admirable to our most learned Turnerus and Bruerus, namely, that those Spiders when they are purposed to fasten a thread from a high beam, in a right line to the earth, they hold a little stone with their feet, and then by degrees they let themselves down by a three doubled thread, that the angle at the earth may answer the angle above by the beam exactly. But that above all the rest is worthy of admiration, how they fasten the first thread on the hither side of the River, and the second on the farther side, whereas Nature hath not taught them to ●ly, or to swim; I much doubt whether they leap over or not. The second praises in weaving they deserve, that build on the rafts of houses, and other Field-spiders, who upon the grass wove a Net, that is broad, thick, and plain, and it is a Net indeed, spread forth like a sail, or sheet. In the work of these Spiders, if you consider, the wouf, the skains of yarn▪ the trendle, the shuttle, the comb, the woof, the distaff, the web, either you will see nothing, or you must see God insensible, yet really performing all these things: and truly in spinning, they go far before the Egyptians, Lydians, Penelope, Tanaquil, Amestris, Rome's Claudiana, Sabina, Julia, and the Queens of Macedonia, that were wonderfully skilled in spinning, because (beyond all ordrdinary reason and art) no threads being drawn overthwart, they make a solid and tenacious Web, of a strait continued long thread. Their work being ended, they smeer it over with a birdlimy glutinous spittle, by the touch of which alone the prey is entangled, and pays for its blindness and want of foresight. The colour of her Web is aereal and transparent, or rather no colour, which is the thing deceives the Flies that are not aware of it, and they that see best hardly escape it. For had it but any perfect colour, they would think what need they had to avoid it, and fly farther from it. The most ignoble Spiders, (namely, those that are sluggish, fat, and that lie in holes) make but a very course Web, and grosser thread by far, which they hang only to holes in Walls. These have a more heavy body, shorter feet, and are more unfit to spin or carded, they light upon their prey rather by chance than seek for it, because the hole is great without, and seems a fit place for Flies to hide themselves in; but at the very entrance they are ensnared by the Spider, and catcht, and are carried into the Shambles for Flies to be slain. For they lie deep in Walls, that they may escape the Birds that lie in wait for them (as Sparrows, Redbreasts, Nightingales, Hedge-sparrows) and that they may the sooner ensnare the Flies that suspect no harm. And for Spiders that are harmless, and for their Webs, let this suffice: Now we shall add something concerning those kinds I have observed.   

CHAP. XIV.  
Of certain kinds of Spiders observed by Authors.  
YOu may remember that I so divided Spiders, that some were venomous, and called Phalangia, and others were harmless: Few of the Phalangia (and perhaps none) use to spin, but all the rest spend their time in making threads or Nets. Some of these Net-workworkers are House Spiders, others are field Spiders, so also are those that make threads distinguished.  
Amongst the Net-workers I saw one the greatest of all, I have set down the picture of it here. In Autumn amongst small Rose-boughs it extendeth an artificial Net, and it catcheth either another Spider running over it, or Gnats or Flies that come to it, when she pulls her cord with wonderful dexterity, and when she hath hanged them thus up, she leaves them till she grows hungry again. She hath a frothy body, Oval figured almost, i● hath a little head with pinsers under the belly, and the back is adorned with white spots: This is one of the Autumnal Holci, and in a very short time it will grow from the bigness of a Pease to be as big as you see her here described. Amongst the Web-makers, we have seen some spin a very fine Web, others spin one that was but moderately fine, some spin base stuff, gross, rude, and ill favoured: The most subtle workmasters are the House-bred-Spiders, whereof we have here set down one of a brown colour, of the bigness of the figure, and being placed between you and the Sun, it is of some transparency. This is it whose commendation was written by Coelius Secundus Curio, and the nature of it by Pliny, which taught Heba, Penelope, the Egyptians, Lydians, Macedonians, and others that were given to spinning. This field Spider weaves a moderate and strong Web in hedges, stretching forth his sheet with a Coverlaid, and where he dwells he waits for his prey. His Web is thicker that it may not rain through, and better to endure the force of winds, she hath a brown body, but feet that are changeable colours, varied with black and white spots in order, she hath a forked mouth, fenced with claws, the two white spots that are seen above in the head I know not whether they serve for eyes, the whole body is gently hairy; she doth stretch out her Web wide and long, that she may catch much prey, to which she is very much addicted. This field Spider spins a base and unpolished thread, and gathers it as it were into a bundle. Pennius first observed this kind in Colchester fields between wild Origanum watching for Flies, and he never saw it otherwise. It hath feet like to those described just before, a round body like a Globe, the back is marked with white spots, also it hath a fundament four square, and black. Hitherto also we refer three kinds of the Spiders called Lupi, who live in chinks of Walls, heaps of stones, and old rubbish: they wove a base and small Web in their holes, and in the day time they wander farther abroad in hopes of prey, which they set upon with great force, and draw into their dens. The greatest of them is of a brown colour, it hath a head almost of Oval figure, the body as a Globe, both sides are adorned with two small and short white lines, about the middle of the back it is of a more whitish colour, it hath feet comely with divers black and brown spots: The middlemost is the least, and grey-coloured; the ridge of the back is set forth by three Pearls as it were, whereof that which is next to the neck is greater and longer. The third seems to be blacker, wearing a Cross overthwart the back very white, and with ●ight angles, and therefore some call it the holy Spider. I conjecture that these are of the Wolf kind, because they run with a kind of leaping, and discover a great ravening appetite, for they lay up nought for the morrow, but consume all their provision in one day. Gesner saw one of this kind that was Ash-coloured. There are also Spiders with long shanks, that make disorderly and most rude work. The field Spider with a body almost round and brown, that lives about grass and Sheep, the English call it Shepherd, either because it is pleased with the company of Sheep, or because Shepherds think those fields that are full of them to be good wholesome Sheep-pasture, and no venom to be it, (for this Shepherd taken inwardly, or outwardly applied, is a harmless Creature.) There are yet more kinds of Spiders, for there is a kind of black Spider, with short feet, that hath a white Egg under the belly, white as snow, and running swiftly; when the Egg breaks, many young Spiders run forth, which go all with their Dam to feed, and at night they rest upon the Dam's back. Pennius supposed that this was rough with warts, until he touched it with a straw, and saw the young Spiders to run down. Also in rotten hollow trees there are very black Spiders, with great bodies, very short feet, that dwell with Cheeslips, and Caterpillars called Juli. Also saith Gesner, we have seen them all white, with a compacted and broad little body, upon the flower of Mountain Parsley, Roses, and grass, they have most long slender legs, the mouth is noted with a spot, and both sides with a red line; he thought it was venomous, because he saw a Monkey almost dead that had eaten one, and could hardly be recovered by pouring Oil down his throat. We know also Spiders with a long body, and a sharp tail, they are red from black, as also green. Also there are red ones of two kinds, one great one that dwells only in the Caves of the earth, with a body Cinnaber colour, with feet yellow from red, the tail and belly tend toward yellow a little from brown. There is another sort very small, less than a Sheep's Tike, as red as Scarlet, it hath but six feet, being a monster amongst Spiders; it hath a head like as Spiders have, but it is very small: It lives in the earth, and weaves a very course Web, and not well wrought; sometimes she wandreth abroad, and shows great agility to catch her prey. We grant willingly that there are more kinds of Spiders, and of more colours, for our land brings not all things forth, nor yet did Actorides, though he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see all things. It may be future times may delineate the rest better. In the mean time we have spoken of Spiders if not to delight, yet according as we thought fit, and we would do no more, because in writing so much of them we have taken great pains: Yet this we shall observe, that all Net-workers, and Web-workers amongst Spiders, do grow to have greater skill by age, and that shut up in Wool, they increase the generation of Moths, and they yearly oft times cast off their old skin, and the greater and lustier they are, the more ingenious are they found to be in their gifts of life.   

CHAP. XV.  
Of the generation, copulation, and use of Spiders.  
IT is manifest that Spiders are bred of some aereal seeds putrefied, from filth, and corruption, 
Generation.  because that the newest houses the first day they are whited will have both Spiders and Cobwebs in them. But their propagation is frequently by copulation, the desire and act whereof lasts almost all the Spring. They do by a mutual and frequent attraction of their Net, as it were kindle venery, and continually a● they draw, they come nearer, then 
Copulation.  at last they copulate backwards, because that manner of copulation, by reason of their round body was most convenient: After the same manner do all the Phalangia that wove, copulate together, and they are generated from creatures of the same kind as Aristotle testifies. But they copulate not in the Spring, but at beginning of the Winter; at which time they go fastest, and hurt certainly, and seem to be more venomous. Some after copulation lay one Egg alone, and carry it under their belly, and it is white as snow, and they sit on it by course, the male sometimes helping the female. Others lay many and very small Eggs, like Poppy-seeds, out of which sometimes thirty small Spiders are bred, after some trifling sports in their Web, they go forth with their Dam, and in the evening they come in again, until such time as each of them hath learned to spin its own Web, to live more safely and pleasantly, they thrust forth their young by leaping, they sit on their Eggs three days, and in a Lunar month, they bring their young to perfection. The House Spiders lay their Eggs in a thin Web, but the field Spiders in a thick, because they may resist the greater forces of wind and rain; the place helps much for Generation. For as in the Country of Arrhentia, and in the Island of Crete there are great store of Phalangia, so in Ireland there are none; they did not long endure in England, the Tower at Gratian●●o●is would suffer none, for though many of our Spiders swallowed down do hurt us, yet their bite is harmless, and no man is killed by it, bu● the bitings of all Phalangia are deadly. Where shall you not find these Spiders that by't without doing hurt? they climb up into King's Courts to teach them virtue: they work in Noble men's Chambers to teach them their Duties: they dwell in poor men's houses to teach them patience, to suffer, and to labour▪ Go but into your Orchard, and each tree is inhabited by them, in your Garden, they hide in Roses, in the field they work in hedges, you shall find them at home and abroad, that you may have no cause to complain that there are no examples for virtue and diligence every where. The Spider, though Pallas called her impudent, Martial unconstant, Claudian bold, Politian pendulous, Juvenal dry, Propertius corrupt, Virgil light, Plautus' unprofitable: yet is she good, and created for many uses, as shall appear clearly; wherefore adoring the Majesty of God who hath given so great 
The use.  virtues to so small a Creature, we shall proceed to speak of the profits we receive by her. The Flie-catching Spider wrapped in a linen cloth, and hanged on the left arm, is good to drive away a Quotidian, saith Trallianus. But better i● many of them be boiled with Oil of Bays to the consistence of a Lineament; if you anoint the arteries of the Wrists, the arms and Temples before the fit, the Fever abates, and seldom comes again. Kiramides. A Spider bruised with a plaster, and spread on a cloth and applied to the Temples, cures a Tertian. Dioscorides. The Spider called Loycos, put in a quill, and hanged on the breast doth the same. Pliny. That House Spider that spins a thick fine and white Web, shut up in a piece of leather, or a Nur-shell, and hanged to the arm or neck, is thought to drive away the fits of a Quartane. Dioscorid. Pennius saith he proved it to be true. Three living Spiders put into Oil, let them presently boil on the fire, drop some of that Oil warm into the ear that is in pain, and it profits much. Or press out the juice of Spiders with juice of Roses, and put it in with Wool. Marcellus Empir. Pliny bids infuse them in Vinegar or Oil of Roses and stamp them, and then drop some into the ear with Saffron, and it will still the pain certainly: Dioscorides affirms as much. Sostratus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith, that Cranocolaptes (a certain Spider) drowned in Oil, is a present remedy against poisons, as the Scholiast of Nicander professeth. Somecatch a Spider with their left hand, and bruise her in Oil of Roses, and drop some of it into the ear of the same side the tooth aches, and Pliny saith it is a cure. Laid upon their own bites, and taken inwardly they help us. What should I speak of the Albugo of the eye, a most hurtful disease? Yet that is taken away very easily by the help of one Spider, if you do but bruise the longest and slenderest feet (especially of that kind of Spiders that are the whitest) with Oil, and anoint the eyes affected with it. Pliny. Also the running of the eyes is stopped, (which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) with the dung and urine of a House Spider dropped in with Oil of Roses, or one dram of Saffron, or else laid on alone with Wool: whereby you may know that there is nothing so filthy in a Spider that is not good for something. Aetius for suffocation of the mother, applied a Cerate of Spiders to the Navel, and saith it did great good. Pliny saith, that Spiders help the swelling and pain of the spleen, but he tells us not his reason. He saith moreover, that if any man take a Spider coming down with his thread, and bruised in the hollow of his hand, do lay it to the Navel it will cause a stool, but if he takes him climbing up, and applies him, it stops the belly. He writes also that a Spider applied to one that knows not of it, and taken off the third day, will cure a Felon. The head and feet being taken away, it helps swellings of the Fundament. The same Author. By the fume of Spiders all the Lice fall down and never breed again. Goose-grease and Oil of Roses with a Spider anointed on the breasts, keeps the milk from curding in them. Anonymuss. Also that knotty Whip of God, and mock of all Physicians, the Gout, which learned men say can be cured by no remedy, finds help and cure by a Spider laid on, if it be taken at that time when neither Sun nor Moon shine, and the hinder legs pulled off, and put into a Deers skin and bound to the pained foot, and be left on it for some time. Also for the most part we find those people to be free from the Gout of hands or feet, (which few Medicaments can do) in whose houses the Spiders breed much, and doth beautify them with her Tapestry and hangings. Oh the rare miracle of Nature! O the wonderful virtue of a poor contemptible Creature! O most happy rich men, if they knew many of them how to make use of a thing ready to do them so much good! Antoninus Pius was wont to say, that the quirks of Sophistry were like to Spider's Webs, that had a great deal of art and ingenuity in them, but very little profit. But how often hath the blood run forth of the body most miserably by a fresh wound? yet it had been easy to have stopped it by laying on a Spider's Web, something thick, and binding it fast on, were we but more attentive to look to such remedies that God affords us in our houses. But we are greedy after foreign remedies, fetched from far, as if they were better that we bring with great pains from the farthest Indies, or more healthful because of their greater cost. But unless mad affection did drive us, as if we were Gad-stung, through all the places of Sea or Land, to find remedies to stop blood, cure Ulcers, hinder corruption, drive away inflammation, knit wounds▪ One Spiders Web would do more good than Sercocolla, Sandaraca, Bole brought from Armenia, Terra Sigillata, Argilla Samia, Terra Lemnia: For it binds, cools, dries, glutinares, and will let no putrefaction continue long there; wherefore it suddenly stops all bleeding at the nose, (as also bleeding of the emrod's, and blood in a Dysentery, Menstrual blood, and all over great evacuations of blood by the opening of the mouths of the veins) whether you give it alone with wine inwardly, and lay it on outwardly, or else mingle it with Bloodstone, Crocus Martis, and other things of that kind. Also the Spider's web is put into the Unguent against Tetters, and applied to the swellings of the Fundament, it consumes them without pain. Marcel. Emp. Also Pliny saith it cures run of the Eyes, and laid on with Oil it heals up wounds in the joints. Some rather use the ashes of the webs with Polenta and wine. Our Chirurgeons cure warts thus: They wrap a Spider's ordinary web into the fashion of a Ball, and laying it on the wart, they set it on fire, and so let it burn to ashes; by this means the wart is rooted out by the roots, and will never grow again. Marcellus Empiricus was wont to use the webs of Spiders sound in the Cypress tree, in a remedy for the Gout, to ease the pains. For the toothache, Galen 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. out of Archigenes, commends highly Spiders Eggs, mingled with Spike Oil, and put into the tooth: Also Kiranides gives Spiders Eggs to drink against a Tertian; whence we conclude with Galen ad Pison. From the Spider's web we may understand enough, that Nature hath made nothing so vile, but th●t it serveth for its necessary use; if so be Physicians would use more diligence, and would not disdaign to enter into the wood of such things as are easy to attain. Now I will proceed to other things, lest if I stay too long in the History of the Spiders, I may indeed be said to wove the Spider's web; yet I will add this, that Monkeys, Apes, Stellions, Lizards, Wasps, Ichneumons, Swallows Sparrows, Muskins, Hedge-sparrows, feed on Spiders. And the Nightingale, that is the chief of singing Birds, is cured from some diseases by eating of Spiders. When Alexander reigned, it is reported that there was a very beautiful Strumpet in Alexandria, that fed always from her childhood on Spiders, and for that reason the King was admonished that he should be very careful not to embrace her, lest he should be poisoned by venom that might evaporate from her by sweat. Albertus also makes mention of a certain Noble Maid of Collen, that was fed with Spiders from her childhood. And we in England have a great Lady yet living, who (as we said before) will not leave off eating of them. I cannot but repeat a history that I formerly heard from our dear friend worthy to be believed, Bruerus. A lustful Nephew of his, having spent his estate in rioting and Brothel-houses, being ready to undertake any thing for money, to the hazard of his life; when he heard of a rich Matron of London, that was troubled with a Timpany, and was forsaken of all Physicians as past cure, he counterfeited himself to be a Physician in practice, giving forth that he would cure her and all diseases. But as the custom is, he must have half in hand, and the other half under her hand, to be paid when she was cured. Then he gave her a Spider to drink, as supposing her past cure, promising to make her well in three days, and so in a Coach with four Horses he presently hasts out of Town, lest there being a rumour of the death of her (which he supposed to be very near) he should be apprehended for killing her. But the woman shortly after by the force of the venom was cured, and the ignorant Physician who was the Author of so great a work, was not known. After some months this good man returns, not knowing what had happened, and secretly enquiring concerning the state of that woman, he heard she was recovered. Then he began to boast openly, and to ask her how she had observed her diet, and he excused his long absence, by reason of the sickness of a principal friend, and that he was certain that no harm could proceed from so healthful physic; also he asked confidently for the rest of his reward, and to be given him freely. Truly in this present corruption of manners and times, how highly is such a Mountebank esteemed, wherein chance is accounted for skill, and one accidental rash cure of a disease, with danger ofttimes of the patient's life, makes a Quacksalver a great Physician, and he is judged worthy of praise and honour? But a better revenging Judge will correct these things; we pass on to Pismires.   

CHAP. XVI  
The commendation of Pismires; wherein we shall describe their Differences, Nature, Ingenuity and Use.  
TO begin with the commendations of the Pismires, I know not whether I shall first speak of their body or mind, since Ants for both are not only to be preferred before many Infects, but also before many Men; for they are not one eyed, nor horrid skew-eyed, nor do they walk with crammed guts, as Ballio doth in Plautus, nor yet are they mishapen, crook-leged any way, gorbellied, over close kneed, blub-cheeked, great mouthed, lean chopped, rude foreheads, or barren, as many great Ladies, and noble Women are, who have lost the faculty of generation; but the beauty of their body follows the goodness of their mind, and nature hath given them for their degree and order, a constant and absolute perfection. Cardan was the first said they were blind, because their body is small; not remembering that there are many Flies and Gnats that are far less than Ants, yet they have eyes and can see well. If they were blind, I see not what the light could profit them, and they would work as well in the night as in the day. I confess that their foreyards serve them for a staff to prove the way, not that they do not see what way they go, but because by those means they try the hardness and softness of things. They have a very little head, but round as the heavens are, wild brained, set with eyes, a mouth with teeth, and a throat not without a tongue and a palate; they have a square breast with ribs to defend it, with lungs, or bellows that supply their room, that are so firm, and yet loose, that they never grow out of wind by labouring, but always draw their breath most freely. They have a stomach in their belly that is strong to digest venom, (for they feed often on Serpents and Toads) and they are very hot in the matrix, and very fruitful, to their commendation. What should I here mention their swift walking, and their equal motion when they go? for they not only outgo packhorses for the proportion of their bodies, but outrun the swiftest Chariots. They vary in colour, according to the difference of their kinds and places. For there are red ones in Mauritania, and the Inhabitants of Budemelum have white ones. In Europe they are most an end black ones, yellow, and somewhat red from tawny. Here they seem very short, smaller, fine necked, slender, and weak bodied; yet these will carry a weight thrice as great and heavy as themselves; and those in India of a great bigness, will carry great pieces of flesh with them, and devour it.  
Their bodies you have seen, now see their mind, 
Their praise from their mind.   
It's a sparing and laborious kind,  
And holds and keeps whatever she can find. Virg. 4. Aeneid.  
Truly, as often as I remember the profuseness of Caius Julius Caesar, the luxury of Caligula, the prodigality of Nero, the excessive gluttony of Apicius, and the great waste of Heliogabalus; so often do I exceedingly commend the wit and ingenuity of the Pismire, and prefer her prudence before that of Men. I know that they lived sweetly, and with fat patrimonies from their fathers, they gained large inheritances; yet they found out new use of baths, dangerous kinds of meats, curiosity in banquets, ships made of cedars adorned with Jewels, the drinking of pearls, and theywasted as much in one year, as they could extort for tribures and customs, or by plunder both at home and abroad all their life time. Licinius Crassus had formerly much riches, who being brought to need, was laughed at by all that met him, and the people in a jeer, called him the rich Crassus. And (Oh God) saith the Comedian, what a miserable thing it is for a man to have had a great estate formerly, and to have nothing now? how much better were it for us to imitate the Ant, who gathering corn in Autumn, doth not waste it prodigally in Winter rioting, but keeps it providently for future use, and daily store? Hence it is that she is never tortured with hard poverty, nor is she tossed on the billows of cross fortune, nor is she indebted or in danger by borrowing from others; nor doth she seek from other creatures either work, or sustenance to maintain her, and keep her in health: and if frugality comes from fruits, as the Etymologist derives it, (for our Ancestors, the Masters of old sobriety, scarce knew any other diet) it is very credible that that virtue is passed from our first parents into the Pismires, who feed only on dry corn to maintain their lives, and avoid all superfluity of many dishes. Hence the Poet elegantly feigned that the Myrmidons, the most excellent people of the Greek Nation (if you consider their temperance, their labour and their diligence) were descended of the Pismires. For whence could they have gotten so great abundance of riches and goods, unless by an Emmets prudence they had preserved what they had gotten and laid up to prevent poverty? And as sparing in keeping, so diligence in getting, and wisdom and industry is found to be admirable in them. They take a very commendable way first to preserve their life, then for their posterity, and lastly to provide their victuals. First of all, they build themselves an house, as in the golden age, not covered with tiles for delight, but with green turfs, and not made of bricks, but fenced with mud-wals. Histories do mightily magnify the Pyramids, and trenches of Egypt, and the Labyrinth of Crete. But no man can sufficiently set forth the excellent work of 〈…〉 ches that the Ants make, the figure, the magnificence, the turnings, windings, and revolutions thereof: for these by an unspeakable prudence, beyond all man's art, make houses under ground with such strange turnings, that they open only the way that is unaccessible to others, and is not possible for any that would do them wrong to enter at. First they make the earth hollow with their tender nails in the place of spades; and to throw the earth forth, they use their hinder feet for shovels: hereby they cast up a mount, and fence it about as with walls or forts; then they cover their work with chaff, straw, leaves, bows, bark, and pieces of sticks, and laying onnew matter, they raise a tower that may be seen afar off, (called an Ant-hill) which is far higher and more sloping than the foundation, partly that their houses may not fall by rain staying about them, and partly that they may live the more healthfully by reason of the air that penetrates and passeth through. This divine little creature fetcheth the fashion of its building from heaven, either because their multitudes required room, or their excellence required the best. The entrance is not right forth but turning with many labyrinths and muses; they distinguish their chambers in this tower of theirs in a threefold order, yet it is so hard to come into them, that Argus who was all eyes, may be often deceived in them. The first room is large enough, like the Presence-chamber, where they all meet, and convene, we call it the universal Congregation house of Ants: under this for the females, there is the feminine room arched by Daedalean Art, wherein the eggs are laid safe that they may produce their young ones, it is made lest they should be thought careless of posterity. The third chamber is most inward, and most safe from showers, and that is built for their store-house for their corn, that as it were in a granary they may lay up their belly-timber, and may fence it well from the winter cold that searcheth into all things; the adjacent parts and outmost skirts of their castle they appoint for a place of burial, and there they bury their dead with honour and state. And this is the manner of their building, plain indeed, and within the ground, as were the houses of the wise men of elder times, before that pride, and the headstrong ambition of Ninus invented to build up towers to heaven. Since his death, shall I speak of Kings or Princes? Truly there are some Citizens of the lower bench, who with extraordinary charge do build up, not an Ant-hill, but Mausoleum, or a prison for their bodies, and adorn it with all the cost and art they can; worthy they are indeed to be devoured by Pismires whilst they live, that dying by the force of a wise Creature, they may suffer for their folly. Nor do Ants build houses that are places for idle people, or such as are mischievous to harbour themselves in, but every one, yet without any Commander, follows some honest labour, and for the good of their democratical state, each one mutually employs his pains by turn. For they all, like those that labour in the Mines, do stoutly exercise themselves in digging of trenches, some serve to repair their houses, to adorn them, and to keep them clean, others with great assemblies and funeral solemnities bury their dead, in the place of burial adjacent, others again visit the sick, and out of their Granary they fetch some Physical grain, (for they have Corn and grain almost of all plants) and prepare that and carry it to them. They have Officers of all sorts, as Purveyors for Corn, Gleaners, Storers, Yeomen of the Larder, Householders, Carpenters, Masons, Arch-workers, pioneers; for such is the virtue and skill of every one, that each Ant knows what is needful to be done, and willingly doth his best to help the Commonwealth. But in their ordinary work what labour and diligence do they use? If they be minded to build an Ant-hill presently, or else are forced on a sudden to raise a new house, the old one being undermined and decayed by the Moles digging under them, they go forth all in troops, and from the rubbish of their houses thrown down they build new ones hard by. First they gather together their scattered Eggs, and Corn, and put each of them in their proper places, afterwards they repair their hill, and covering and thatching that well, they keep all safe and dry: when the Sun shines, when they go forth to fetch Corn, the greater and elder go before them as Captains, the rest follow after. They creeping up to the top of the stalk, by't off the ears of Corn, and the young ones stay and gather them up, and the Chaff being fallen off, they pull the Corn out of the husks, and then they carry it home; and the end of it being eaten off, if there be necessity, they set it at their doors a sunning, and when it is ventilated they lay it up again. When gleaning is done, they frequent the threshing floors, and there not by stealth, but openly they take sustenance for their lives, and they enrich their treasury. Which labour of theirs Virgil wittily describes in these Verses.  
As when the Ants plunder a heap of Wheat,  
Minding cold Winter, store it up for meat.  
Their black Regiments through narrow ways pass,  
And carry their prey over fields of grass,  
Some bear the burden, some them forward drive,  
chastening delays, who shall work most they strive.  
Wherefore not unfitly did the Prince of moral wisdom, send those sluggish and slothful Monfters of Mankind (who like Mice live always on other men's labours, and go from door to door like Vagabonds to beg a penny) to learn wisdom of the Ant, that by the example of the Ant, they ma● use opportunity, and lay aside begging, esteeming labour much, which is the Merchant for all that is good. Hitherto belongs that of the French Poet.  
Poor Sluggard who dost live in penury and want,  
Behold the household prudence and wisdom o'th' Ant,  
Lest she should stand in need, which she doth greatly fear.  
She gathers in one month, to serve her a whole year.  
This is their diligence in gathering, their care in preserving, their prudence in storing, their economical skill in distributing what they have laid up. I shall show you also their modesty on the way, which me thinks should not be over-passed. For though they go in a narrow way, yet are there no brawlings, contentions or strive for it, nor yet any murmurings, or fightings, or slaughters amongst them for place, (as it is usual amongst proud men.) But the younger gives place to the elder, and he that carries no burden, to him that is loaded, and each of them is ready modestly rather to pass by an injury, then Waspishly to offer one. If any man compare their burdens with their bodies, he will confess that no Creature hath more strength, considering their proportion. They carry their burdens in their mouths; the greater burdens they attempt to take up backwards with their hinder feet, and lay their shoulders to them with all their might. They have all a care and mindfulness and endeavour for the public good. They store up the seed they first bite, lest they should grow again in the earth; when they are subject to grow mouldy, and are wet with rain, they bring them out and dry them in the Sun, wipe and torrefie them, and then they lay them up in their Granaries again. The greater seeds they divide at the entering. They work also at the full Moon in the night, (as good Mowers are wont to do) and when the Moon is in conjunction and hid, than they forbear labouring. But what pains do they take in labouring? How dilgent are they? And because they work in divers places, to come home with it, the one not knowing what the other doth. Certain days (saith Pliny) are appointed for a general survey, and meeting to inquire into the business, what running together of them is there then? how civil is their conversation? how complementally do they salute one the other? how diligently do they seem as it were to talk together, and to make enquiry? You shall see see Flints worn in the path they go, and a path made in Marble stones, that no man may doubt but that diligence will do something in any matter; for they all go almost in the same path. For if one carry a burden too heavy for him, the rest in the way will come and help him, lending their legs and shoulders, if it be a light burden the fewer come to assist, if a weighty, more come, and either draw back, or thrust forward, or if the burden be too great, by biting it in sunder, and dividing it, they promote their business: And by this means they bring home a great heap of straw and sticks to their houses. Now if any will attempt to hinder the Ants in their labour, (as the Serpents and Toads often do when they meet them,)  
— They fight and will not fly,  
And hold it noble in these wars to die.  
For then (making as it were an agreement) they conspire together, and with horrid and cruel bitings, they destroy the enemy. He that hath not fastened upon the common enemy, thinks he hath deserved little of the Commonwealth, and upon that score they fight. In the time of harvest, when such an accident falls out, they do not meddle with a dead body, but presently as the enemy is vanquished, they fall to their labour again, and they gather up again the Corn they laid aside before the battle, and lay them up; for they hold it no prudence to stay to plunder, when greater business doth require their industry, and they hold it ignoble to contest with those that are dead. They feed chiefly on grains of Wheat, Winter Corn, Barley, and hard meat which they delight in. They take great pleasure in Cyprus Nuts, and the tender flowers of herbs that are red. They eat Scorpions (called Geraret) saith Rhasis, and they feed on the Carcases of Serpents and, Frogs when they are hungry. Otherwise they abhor to eat corrupt and venomous things; nor will they touch fruit polluted with Menstrual blood, nor taste of them. Have not men by reason of hunger been compelled to feed on Horses, Wolves, Serpents, grass, and dead bodies in time of narrow sieges? That is sufficient to prove their cleanliness, that they carry out their dead in the husks or bladders of trees and Corn, as of old time the Romans buried their dead in pots, but they now carry them forth on Buyers. They delight to live in clean houses, and for that purpose they do not lay their dung, (that is like to Urine) within doors; and when they travel through dirt, and are bedawbed, at the entrance of their houses, they rub themselves clean against some rough bark. They love and take such care for their young ones, that they always carry their Eggs in their bosoms, so long as they are little, and not so overgrown that they hinder their labour; but then they lay them up in their deep hollow Cave, that they frustrate the birds that prey upon them, as the Wood-pecker, the Nightingale, and also the Bear. But so soon as the young Pismires come forth of the Eggs, they immediately show them the way to labour and take pains, and if they refuse to work they will give them no meat. Hence you may observe that they set every one his task: The stronger with their mouths, feet, little noses, do cast up the earth, and when they have cast it forth, they make it up in heaps, when they heap it up, they mingle straw with it, that it may lie light, and lie hollow. The wiser sort of them do build, the lesser of them remain in their trenches, and work, the more expert make windings like Maeandres and Labyrinths, and frame vaulted Chambers. If they observe any to be idle, they not only drive them out, pinched with famine as a base breed, but they bring him before the door, and calling a Council of them all, they put them to death, that their young ones may take example, that they may not hereafter addict their minds to sloth and idleness. The days appointed for labour and gathering Corn, they set venereous action aside; and chiefly in Winter, (when there is neither sowing nor mowing) they couple together: yet for modesty sake they use venereous actions within doors, as the Bees do, at this time they make much of their Females, and when they are great with Eggs they embrace and love them most. Above all they take care (O wonderful love to their young ones) that nothing may be wanting to their offspring for food or instruction. He only can doubt of the valour of Pismires who nevet saw them fight, nor heard the report of their battles. For they are not only full of choler, (as the proverb is) but they have a purpose to fight, so that they either join battle with external enemies, or else hold civil wars amongst themselves, when they want food. For though Pismires never fight when their Granary is full, and their democratical Government stands fast whilst they have plenty of food; yet (what we read to have happened in the best ordered Monarchies) in a dearth, or rather want of provision, they fight desperately for food, and for their lives, and the lesser of them will rebel against the greater, (as being the greater gulfs of the Commonwealth.) It is the nature of necessity to give and not to take Laws, and then chiefly when the belly a troublesome Client, doth feed on itself, and the guts croak and are empty. There are few juster Kings than Lysimachus was said to be, nor were there better subjects than the Athenians, yet both of them did many things disorderly in famine, and he gained thereby to be branded with the name of a pusillanimous, faint-hearted Prince, and they of rebellious Subjects. Therefore this war of the Pismires is to be commended, that is not undertaken for a Crown of Ivy, Bayes, or of Gold, or of Grasle, (which was accounted the most ancient) but from intestine necessity, and nature leads them to it; for neither could Solon himself endure thirst, nor Solomon conquer hunger. For these will dig under all walls, will be held by no bands, and they only know neither Laws nor bounds. Aeneas Silvius relates a strange history of this fight, lib. de Europa, c. 50. His words are these. In the County of Bononia, many little Pismires that were hungry, clambered up a dry Pear tree to seek for food, the greater Pismires came upon them in no small number, and these took the meat out of their mouths, and killed some of them, others they threw down, those that were cast down returned to their Ant hill, or fort, in the way they meet with others, and seemed to talk with them, and rip up the injury they had received, and they bring forth all the forces they had, and their companions out of their tents. About two hours almost afterwards, so many bands of the lesser Pismires, and such a mighty Army drew forth, that the whole field appeared black by these black soldiers; they came all well guarded, and compassing the stock of the tree round, they began to climb up. The greater Pismires when they saw their enemies at hand, drew close into a body to receive the encounter aloft; so soon as the Armies met and fought, the great ones killed abundance of the lesser ones with fierce biting them, and they destroyed all those in a terrible skirmish that first ventured up, that at the root of the Pear-tree there lay a great heap of them slain. The rest of the little Pismires and the middle Army would not be daunted by this, or run away, but they recollect their forces, and attempt to be revenged, and following more stiffly, and pressing one Army after another, they mounted up the tree in greater numbers than before, and they bite their enemies on the back, on the sides and in the front, and they forced them to yield, and leave the tree. The greater Pismires were much too strong for them, but the numerous multitudes of the little ones prevailed against them, and twenty at least set upon one. This happened when Eugenius the fourth was Pope, Nicolaux Pistoriensis a most learned Lawyer standing to behold it, and he related the manner of the fight sincerely and truly. Olaus Magnus reports the like accident to have happened at Vpsal and Holme, before that barbarous and cruel Tyrant Christianus the second was driven forth by the Inhabitants of Sweden, from ruling over the Goths and Swedes. In which battle that must not be forgotten, the lesser Pismires after they had won the field interred the bodies of their fellows, leaving their enemies exposed to the Crows and Muskins; also they made choice of a high Tower for the place of combat, as if they would with a clear voice call and draw unto them the prodigy of Tyrants and his followers, to see their destiny revealed, and the punishment that hang over their heads. Also they hurt Elephants and Bears, but not unless they be first hurt by them. They afflict Serpents and Dragons and make them mad, but it is either because they hinder them in their labour and stop the way, or because they breathe their venomous breath into their caves and turrets. Grasshoppers and Dormice they hate exceedingly, those because they spend the Summer time in singing, these because they lose the Winter in sleeping, for a Common wealth well regulated doth punish idle persons as well as those that are wicked, and the Spartans' were wont to cast forth those that would not labour. They live very long, and would hardly ever die, unless the Birds did catch them before their time, or the floods and waters drowned them. They are for the most part very healthful, because they observe those three rules of Plato very exactly, mirth in labour, temperance in diet, and sparing in venereous actions. For what creature labours more cheerfully, diets more moderately, or did nature ever produce that is more temperate in venery? Also there is in them many seeds of domestic discipline, justice, friendship and other virtues; and had we the like, either by nature or by art in us, we would scorn to live basely on the labours of others, and we would refuse to be slaves to our bellies. Moreover they have some sense of future things; for before a famine they labour exceedingly, continuing their work night and day, and every where laying up a great store, as Juvenal hath it satire 6.  
— Hunger and cold away drive,  
And from the Ant learn thou an art to thrive.  
Since therefore (to wind up all in a few words) they are so exemplary for their great piety, prudence, justice, valour, temperance, modesty, charity, friendship, frugality, perseverance, industry, and art; it is no wonder that Plato in Phaedone, hath determined, that they who without the help of Philosophy have lead a civil life by custom or from their own diligence, they had their souls from Ants, and when they die they are turned to Ants again. To this may be added, as I related before, the fable of the Myrmidons, who being a people of Aegina, applied themselves to diligent labour in tilling the ground, continual digging, hard toiling, and constant sparing joined with virtue, and they grew thereby so rich, that they passed the common condition and ingenuity of men, and Theognis knew not how to compare them better than to Pismires, that they were originally descended from them, or were transformed into them, and as Strabo reports they were therefore called Myrmidons. The Greeks relate the history otherwise then other men do; namely, that Jupiter was changed into a Pismire, and so deflowered Eurymedusa the mother of the Graces, as if he could no otherwise deceive the best woman, then in the shape of the best creature. Hence ever after he was called Pismire Jupiter; or, Jupiter King of Pismires. For the generation of Pismires are endowed with so much virtue and justice, that they need no King to govern them, for each of them can regulate his own passions; or if they have any King, it is the Supreme Jupiter, that governs all, who is deservedly thought to be the Fountain and Author of all virtue both in Men and Pismires, and all other creatures. For there is none amongst men that doth govern better than the Pismire; and we that should teach them (as saith St. Hieronymus) may learn of them divers things that are necessary for our souls and bodies. For when contrary to their nature and industry they hide themselves, we are certain that rain is not far off; and when we see them running here and there, and carrying their eggs before them, we are warned thereby of great winds and tempests. Also those that are well acquainted with Country learning, when they see the Pismires run here and there, extreme fast, twice as much almost as at other times, and take such huge pains in gathering and storing up Corn, they are warned of a famine at hand, and so buy up all the Corn they are able. For they more rightly and certainly by their natural magic foreshow Tempests, than our Soothsaying Almanac-makers, that are derided and exploded for vain fellows by all godly and truly learned men. For let Ennius be heard;  
They that are out show other men the way,  
And promise riches who have none to pay.  
To whom they promised to them they pray.  
Nor doth Accius less elegantly describe them, who was the chief in writing of Tragedies, in his Atticis we read thus;  
I trust no Wizards, who have learned the skill,  
With gold their houses, others ears to fill.  
They do better in my opinion who observe the Pismire, and grow rich by following his manners in labour, industry, rest and study. We read of Midas that he was the richest King of all the West, and when he was a boy, the Pismires carried grains of Wheat into his mouth whilst he slept, and so foreshowed without doubt that he should be endowed with the Pismires prudence, and should by his labour and frugality gain so much riches, that he should be called the Golden boy of fortune, and the darling of prosperity. Aelianus. And when the Ants did devour and eat up the live Serpent of Tiberius Caesar, which he so dearly loved, did they not thereby give him sufficient warning that he should take heed to himself for fear of the multitude, by whom he was afterwards cruelly murdered? Suetonius. They do teach us by their example of labour and virtue, both because they do inculcate unto us parsimony and perseverance, and also because when they are grown rich they maintain perpetual and inviolable friendship. For though at such a time one man is a wolf to another, and the desire of having more increaseth with gain, (which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Covetousness) yet as the Comedian speaks;  
In good or bad what ere it be,  
The Ant with Ant doth still agree.  
And they never fight and jar but upon occasion of extreme famine. Horace chargeth them with Covetousness, because they always heap up more; but since they do that for the common welfare, that reproach of his is not their fault. But they eat Serpents, and live sometimes on venomous things: I grant that, and may be they use it for their Theriac, and are not therefore Pismires to be commended? Yes as well as the Storks, they ought to be fed from the common Treasure, and I might say to be adored as well as the Indian Rat Ichneumon. In Isthmus the Priests sacrificed Pismires to the Sun, either because they thought the Sun the most beautiful▪ and therefore they would offer unto him the most beautiful creature, or the most wise, as seeing all things, and therefore they offered unto him the wisest creature. But you will say, they are most hurtful creatures to Vines, to Dittany, to young shoots, and to many tender plants, and Pliny calls them the plague of trees. But Gellius calls them more properly the revengers and judges of idle people; for they by their labour call us out of our lurking holes, and drinking houses, to till our grounds, and take care of our Orchards more diligently, and to exercise our wits, and to be more industrious in our business, and to do what is just and equal. Go forth then idle companions, and power on a little hot water wherein lime hath been infused, and believe me not, but you shall drive all Pismires away, and shall infuse more life and spirit into all thy plants. Origanum, brimstone, Assa, Nitre, Snails-shels, Lupins, Lazerwort, wild Cucumbers, Buls-gall, boil, and cast on, or but in fume or sprinkled: also many things there are ready to be had for one that is diligent and laborious, whereby you may quickly drive out this plague from your grounds, and you may expect a great retribution for your pains, abundance of fruit. Moreover all those things that drive away Wasps and Hornets, that we spoke of before, will afford you a sufficient remedy, and will also kill all the Pismires. Yet in truth, thou sluggard, thou hast more need to nourish up this creature and set up for it a statue of gold. For so of old time they are said to have done, when they worshipped the Ant, in an hieroglyphic, holding three ears of corn in the mouth of it, as being an emblem of divine providence, and labour, and of household care. For they are, to use Aristotle's words, without any King, and under a popular government; yet every one of them is for himself a father of his Country, and they do to their power increase the common good as if it were for themselves in particular. But if you object, that the Pismires by biting cause redness, tumour, tickling, and then a grievous pain where they by't; I do not wonder at that; I rather wonder at this, how thou canst look upon them, and not blush extremely, for thou canst not choose but blush to see luch great industry in so small a creature, and to behold the watchfulness, labours, journeys, sweat, and toil that he is busied in. Yet they do not wound idle people so much (whom alone they are said to sting) but it will be cured with an Emplaster of Varignana, made of Flies and Pismires mingled together; for as Scorpions, so are they the remedy for the wounds they make; and they bring their cure along with them when they by't. Pliny, Columella, Arnoldus, Aelianus, Albertus, and Vitalis, will direct you in other helps, but you must not draw them out and apply them, without using the prudence of the Pismire. Will you give me leave to reckon up the infinite benefits you may receive from them, for this small detriment you accuse them for? Now listen what the Ancients write concerning the virtues of them, and judge uprightly concerning it. For they are not only meat for Serpents, Dragons, Bears, Locusts, Rats, Dormice, Chameleons, Lapwings, Woodpeckers, Larks, Nightingales, Pheasants, Wagtails, Hens, sometimes to satisfy their hunger, sometimes as remedies to cure them of surfeits, as Pliny, Solinus, Plutarch, Palladius, Eustathius, Bellonius, Albertus, and experience do witness: But also the Inhabitants of the Country of Mangi, do feed on red Pismires seasoned with Pepper, and they are their greatest dainties as Nicolaus Venetus doth testify. Also they are good to catch Locusts, and to bait for many fishes, chiefly the Roch. As concerning Physic, there are but a few diseases that these creatures, as the hand of God, do not 
Their Physical use.  yield some help unto. Doth a Fever burn and scorch thee alive as it were in the Engine of Perillus? hearken● and I shall tell thee of an admirable water to quench that fire, and most effectual against it, as Gesner received it from a friend: Take fountain water one pound, honey three spoonfuls, shake them in a can, and set them in an Emmets hill, so that Pismires may easily fall into it; when you find that so many are fallen in as will thicken the water, shake the Can, and as you use to do in making Rose-water, so distil them. The dose is half a spoonful, or more as the Patient can endure it by reason of his force more or less, it will wonderfully provoke vomiting, and will also evacuate the matter of the disease by Urine. Pliny is the Author from the old says, that a Quotidian, Tertian, Quartan, and all intermitting Fevers will be cured, if the sick cause the parings of his nails to be cast before the entering of the Ant hill, and if he catch the first of them that lays hold of them, and bind him up and tie him about his neck. Art thou troubled with pains in thy ears? go to, fill a glass with Emmets and Emmets eggs, and stop it well, and bake it in an Oven with the bread, till it be as hot as the bread that begins to heat; then shall you find a water that is very useful to cure the pains in the ears if it be daily dropped in. Is there a cloud before the sight 〈◊〉 press out the juice of the red Emmets, and drop it in, it doth corrode with some pain, and wholly extirpate it. Erotus, Trotula, Theophrastus. Emmets eggs beaten and put into the ears, remove all deafness quickly. Marcellus. Some bruise them and press out the watery substance, and drop it in. Some infuse them in a glass vessel in Oil, and boil that on the fire, and power that into the ears.  
If Urine be retained and cause the Dropsy, drink twenty Pismires, and so many eggs with them in white wine, and they shall help you. Also their eggs distilled do much when Urine is stopped. Leo, Faventinus. A Maid that cares for her beauty, and would make the circles of her eyelids black, Emmets eggs bruised with Flies will perform that, and give them their desire. Some again either through age or disease (to use the Poet's phrase) are beaten in their property, and have lost their generative power, that they cannot do the office of a husband if they would. Some Authors commend to these oil of Sesamum with Emmets eggs bruised and set in the sun, if the yard and testicles were anointed with it. To this oil some add Euphorbium one scruple, Pepper, Rew seed, of each one dram, Mustard seed half a dram, and again they set it in the sun. Rasis. Arnoldus in this case commends black Ants macerated with oil of Elder. Nicolaus mingleth it with roots of Satyrium; and others do give the distilled water thereof to those that are fasting. Gesner in Euonymus describes a water conducing thereunto; Take saith he, a pot besmeered within side with honey, and half full of Ants, then add long Pepper, Nutmegs, Cardamon, Pellitory of Spain, each one pugil, Butter what may suffice, and digest them fourteen days in horse dung, then distil them in a Bath, and give a little duly to be drank fasting. Others, saith Merula, add Comfery to oil of Pismires; others Borax, or root of Masterwort with Wine when the impotent man goes to bed, and thus they affirm that men may be cured of feebleness, and women of barrenness. But I wonder at the force of Pismires in this case, for Brunfelsius writes that but four Ants taken in drink will make a man unfit for venery, and abate all his courage thereunto: yet he will maintain that Emmets with common salt and eggs, and old hog's grease, wrapped in a cloth and laid on, will cure the pain of the Hip-gowt. Marcellus saith, that if they be applied with a little salt, they are a present remedy for a Tetter: Also as Serenus relates, they are good against scabs and itch from an inflammation of blood;  
The dust in Emmets hills doth deep lie,  
Being mingled with oil, will help it by and by.  
Also Arnoldus reckons Emmets eggs amongst such things as take off hair; and commends water distilled from them against Noli me tangere, and all corroding Ulcers. Albertus thinks that drank with Wine, they do powerfully dissipate wind. Reckon how many Warts you have, and take so many Ants, and bind them up in a thin cloth with a Snail, and bring all to ashes and mingle it with Vinegar. Take off the head of a small Ant, and bruise the body between your fingers, and anoint with it any impostumated tumour, and it will presently sink down. Nonus. Also God, that I may omit nothing, by the biting of Ants called Solipugae (it is a kind of venomous Ant) drove the Cynamolgi (a slothful and idle people of Aethiopia) from their habitations, and destroyed them quite. Pliny. Some think they should be called Solifugae, but Cicero calls them Solipugas. I have a few things to speak from Authors, as from Anthologius, Apthonius, Natalis Comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Moichea a witty Book of the same argument. And Aratus, Herodotus, Strabo, Aristophanes, Rasis, Aggregator, Beroldus, Ryffius, Zetzes, Arnobius, have by the by run over the natures of them, and their polite life. But because they add but little to what hath been said, I would no longer play the Pismire, lest seeming to be eloquent I might grow impertinent, and searching every creek too narrowly, I should make more gaps. God grant that we whom God hath commanded to learn of Ants, when we are idle and mind nothing but our bellies, may by his good guiding learn of them, and he instructing us, we may perform our duty. It is a small creature, and contemptible for its magnitude, yet we must know that goodness is not in greatness, but what is good is to be accounted great. I have said.   

CHAP. XVII.  
Of the Gloworm, and the female Melo, and of Anthremus and the field Chislep.  
OFt-times those that are of a great faction, and of noble descent, will scorn to marry with one of a common family. Yet the Poets write that Jupiter did not disdain to embrace ordinary women; and the Cicindela or Gloworm, and the oil Beetle or Meloe, (though they are of the winged order) are not ashamed to couple with others that want wings. And for as much as these females are endowed with the same force and dignity by nature, which is seen in males, I know not why they should refuse or be weary of their chance, and of their females, when as (if their wings be taken off) they agree in the same endowments of their minds and bodies. We spoke abundantly in the first Book, concerning their form, figure, manners, virtues, use, when we speak of their males that have wings; and though this Treaty is allotted for Infects without wings, yet I would not artificially separate the females from their males, whereas natural love hath from the beginning united them together.  
From the similitude this Insect hath with a Chisl●p, we call it the field Chisl●p; for it is found in Corn fields; it differs from the rest only in the number of its feet, (for it hath but six feet that are very small and black) The neck of it is very short, the body something broad and compact, the tail somewhat painted. Pennius saw one in July about Colchester, or else he never saw it. What Physical use it hath it is yet unknown to us.   

CHAP. XVIII.  
Of Mineral Worms with six feet.  
IN Pennius his papers concerning the nature of Worms, I did for a time wonder at his opinion, when he spoke of Worms in stones, and he averred that he saw little ones with six feet in old rotten stones. For I had received from all Philosophers, that all things that are very bitter, salt, sour, sharp, oily, hot, cold, solid, hard, though they may corrupt in time, yet they will breed no worms, and therefore Theophrasius calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not that they want life, but because they breed no living creatures. I began to weigh the matter narrowly, and to put into an equal balance, without fraud, all their opinions; at last I found that our Ancestors were here and there most foully deceived, and I ascribe more to mine and Pennius his eyes, then to all their words. Tell me in good earnest, is there any thing more bitter than Gall or Agarick, salter than the Sea, more tart than Leaven, more sour than Vinegar, more hot than fire, or more pure and cold than Snow congealed? yet certain it is, that Worms breed out of all these: and it shall appear sufficiently by the sequel of the story, that Worms are bred out of stones, neither dryness, nor solidity, nor coldness nor want of heat or moisture can hinder it: Nor will I allow of that, That Nature produceth living creatures by a mixture of heat and moisture, and moisture is always as the matter for heat to make a concoction of. For not only where moisture affords matter, and heat doth manifestly concoct it, are living creatures breed; but there also, (that we may not seem to set bounds to the power of God) where we see with our eyes that there is neither of these, nay where we may conceive that they are both absent. The generation of the creature called Pyrigonus in the flames, of Oripa in the most frozen snow, will evidently prove this, and that was the cause that I sooner subscribed to the generation of Worms in stones. Moreover, they that with their graving tool, do make rough their Millstones that are grown over smooth by using, find Worms ofttimes bred in them, as the Brother of Pennius testified. Faelix Platerus, the worthy Precedent of the Physicians at Basil reported to me, that he found a great live Toad in the middle of a hard stone that was sawed in sunder, that was bred there. And that excellent man Zuingerus relates the same thing of a Scorpion. And indeed these things had seemed to me incredible and monstrous, had I not known the same thing to have happened in a Quarry of Willia● Cave a Noble man of Leicester. And neither Philosophy nor reason is contrary to this opinion, since in the earth, the mother of all things, there is all kind of heat and moisture, and all kind of spirits; and (to use the words of a principal Physician) all things seem almost to be full, of all things. Nor can I see the reason why stones should rather be bred in living Creatures, then living Creatures in stones; and as I shall easily grant that there are Mineral vapours in us, so I shall not fear but I may grant that there are animal spirits in them, and yet not wrong the truth. For they have invisible and secret passages, nervs, veins, and turnings, whereby they either draw to them strange moisture, strange seeds and different vapours, or else receive them being brought thither. Some say, that the marrow of a man's back will produce a most venomous Serpent. Cardanus saith that Worms will breed of the ashes of Worms. Many Writers besides Pliny report that Scorpions will breed from Basil buried between Walls. All men do see that stones are bred in the air: And Bonus Ferrariensis is not ashamed to say that it hath reigned Calves, blood and stones, which things though they sound harsh, and not to be true, yet I dare not rashly deny it, not doth this at all impair the opinion we hold concerning Worms bred in stones. And if the reason of this seem to lie so deep, that it is too difficult for us to search out; you must think that truth lieth so deep, and covered with so much darkness, that it could not be found out till of late years. And in the generations of these things, (which God only knows) truth will never show itself but by conjectures, similitudes, collations, proportions, and observations. God doth here seem to scoff and deride the arrogancy of worthless men, that dare look asquint into the workhouse of God's Creation, and are not afraid to inquire into the reasons, and to search and try, and to attempt to imitate the works of God. I wish we could be admonished either by the punishment of Salmoneus, or by the counsel of Solomon, to learn more modesty: For that is the only way I know to the true knowledge of things, and the safest for us to walk in.   

CHAP. XIX.  
Of Worms in Vegetables, that have six feet, and first of Worms in trees.  
Worms in Vegetables are either Worms in trees, or in shrubs or Pulse, or Corn, or Herbs. The Tree-worms some of them feed on the wood, some on the bark, some on the leaves, some on the fruit, and of all these we shall speak in order. Those that corrupt or spoil the wood are of divers sorts, for those that breed in green and growing wood are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those that breed in dry wood without sap, are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those that are bred in solid and dry wood are called Thripes, those that breed in hotter kinds of wood are called Termites', those that breed in sawdust are called Cossi, those that breed in planks of Ships are properly called Teredines. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be took their name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for they do bite and eat living trees, so that oft times about their roots a great deal of powder and dust may be seen, as if it came by sawing. This Worm hath an ill-favoured head, of divers colours, covered with a covering, and he can put it forth and draw it in at pleasure. His feet are on the hinder part toward his tail, as the Cossi have theirs on their breast, the rest of the body is covered with a sandy Coat, as it were their shell, and when they put that off they die, as Snails out of their shells.  
If tempest comes, Teredo enters,  
And the rain at all adventures,  
Gets in, and rots the walls and wood,  
Makes work for Carpenters, that's good, etc.  
These hurt especially great trees, as the Oak, the Pear-tree, the Appletree, the Chestnut, the Larch, Walnut, Beech, the Medlar, the Elm, and broad leafed Willows: in which cut unseasonably, or planted, a ●oft and ill fatty humour breeds (which Woodmen call, the sap, and the white) which is the matter and nourishment of all the Teredines. Trees that are drier, more bitter, more oily and hard, are thought to be so much the freer from these Worms: yet sometimes they will offer violence to the Cypress-tree, the Walnut, the Guaiacum, the Tiele-tree, and to Ebony itself. The manner of their breeding in wood is thus: Many are bred within, and do not come from without, and they eat up their original, that of what they were bred they may live by the same. The material and conjunct cause is the sweet moisture of wood that is fit for their nourishment, being corrupted, even as of sweet phlegm, worms are bred in the belly. Now that sweet humour purrenes from a twofold cause, either by distemper, or solution of continuity. By distemper the quality is corrupted, and by cutting not only the inbred humour runs forth, but some strange humour enters by rain and mists, and corrupts the wood. In old spongy, and dry trees, by reason of age, are the greater Worms, both because the radical moisture is more diminished, and because the distemper, heat and moisture that are strangers, are more augmented: as ofttimes old men are troubled with cruel scabs, and eating sores, and Worms. Wood lying open to the Moon in the night, sooner breeds Worms, because of the over much moisture of the air, and in the hotter Sun, from too much heat. Those that breed within, breed at all times, but for those that come from without, and are bred of the seed of Gnats and Flies; the Spring and Summer are the chief times for them; for in Winter they are frozen and die. Also the climate and the ground a●e of great force, for the Irish wood seldom corrupts, there is such virtue in the ground, and in Arabia, in the climate. Now we shall describe the particulars.  
Of those Worms that are in Figtrees, some are bred of the trees themselves, and another is bred withal, that is called Cerastes. For since the greatest part of Worms do differ in shape and 
Figtree Worms.  form one from another, yet the principal difference amongst them is this, that those which are bred in one kind of tree or fruit, if they be translated to another kind, they will not live: yet men affirm that Cerastes is bred in the Olive-tree, and will breed in the Figtree; wherefore the Figtree hath its Worms, and sends forth those also that it receives from other trees: yet they are all like to Cerastes, and they make a small shrill sound. Sypontinus saith he hath two horns on his head: when he hath eaten the place so hollow that he can well turn himself, he begets another little creature, and changeth one kind into another as Caterpillars do.  
The Service tree is infested with red Worms, and hairy, and then it dies. Also the Medlar-tree being old produceth such Worms, but they are greater than in other trees, as Theophrastus writes. The sap produceth a Worm like to a Thrips, from whence Gnats and kinds of Phaleuci are bred, wild Pear-tree Worms, some sort of living Creatures that feed on wood, saith Hesychius, for they extremely hurt wild Pear-trees. A little Worm in the Oke-like tree (Suetonius calls it Galbus) is wonderful slender, whence the first of the Sulpitii was called Galba, from his extreme slenderness. The Palmtree produceth the Carabus (as Hesychius and Aristotle testify) a Worm like to Sea-lobsters, having only six feet; by this means the Carabick Worm of Hesychius is known: Theophrastus writes that they cut off the small boughs of the Cinnamon tree, two fingers length, and when they are green they sow them up in Ox-hides; then they say that these boughs corrupting will breed Worms that eat the wood, and will by no means touch the bark, because it is sharp. This wood was seen in Pennius his house, eaten by a Worm that was of an Ash-colour, it was not very hard, but had neither taste nor smell; contrary to that some Portugal Merchants and Quacksalvers that are ignorant of simples affirm. The Worms called Raucae, breed in the root of the Oak, and hurt it. Pliny faith, an Olive-tree is ill planted where an Oak is dug up, for the Worm Raucae left in the roots of the Oak, creep into the roots of the Olive-tree, and endamage them. Johannes de Chaeul affirms the same. The Ancients reckon up but few worms that feed on bark, except the Scolopendrae, J●li, and those Moths that are like little Scorpions, whose nature we explained in the Chapter of the Scorpion. The Germans call these Clop●, they are not much greater than a Flea, of a red colour, with ten feet, they are frequent in the wood and horses of the Muscovites built of Pinetree: in the day they feed on the moisture of the wood that sweats forth between the bark. In the night they creep out, and if they light upon men that are asleep, they will suck out their blood, biting painfully. The Worms called Syrones feed on the leaves and flowers of trees, how small they are in thickness we may conjecture from this, that it creeps between the membranes of the thinnest leaf, digging, and not hurting either outward skin. Next to the Worms in vinegar (saith Joach. Came 〈…〉 us) I never saw a Worm so compact. The mines that it makes do sometimes represent the most fine lines and fibres. They hurt exceedingly the leaves of the Cherrytree, and the Appletree that are spotted; and when they are full they fall off; and they seem to be form of many Pompion-seeds glued broad ways together, but that they are far smaller. From these when they are dead another small Insect ariseth, as they grew from another. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are like to Syrones, which the English, whether they breed in wood, or bark, leaf, or flower, or fruits of trees, as in Cheese or Wax, call Mites, that is very little ones, or Alomes'; they differ from Syrones by this, that they seem to be made of many Acari. But the Acarus itself is a round white six-footed little creature like to a little Louse, of almost no substance, that if you press it violently between your fingers and your thumb, it is so small that you cannot feel it nor hurt it. Antigonus and Aristctle call it Jupiter's Butler, it may be because it will eat with its nib into the thickest Wine-cask. And certainly if there were not something of God in it, and of divine virtue, how could we find so great force in so little and almost no body? Also in the leaves of the Beech, little knots are found wherein there are small Worms. The fruits of trees (as Theophrastus saith) are sometimes worm-eaten, when they are yet green, as we see in Services, Meddlers, Pears and Apples. The Olive both in the skin and kernel hath Worms called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and it is a mischief not to be neglected (saith Theophrastus') for it will not only waste all the oil and the juice, but will eat up the stones that are so hard wherein the kernel is. Also little Worms are found in Galls that are eaten through, and they are bred in the very inmost pith, out of which afterwards ariseth a kind of Flies and Gnats, as Valerandus Doures an Apothecary of Lions testifieth. Moreover, in Oak Acorns, and spongy Apples, sometimes Worms breed, and Astrologers presage that year to be likely to produce a great famine and dearth. I need not contend that there are Worms in small Nuts, for all men know it: especially when the Summer is moist, and the wind blows from the South. It is strange that Ringelbergius writes, lib. de experiment. that these Worms may be fed to be as big as a Serpent, with sheep's milk, yet Cardanus confirms the same, and shows the way to feed them, Lib. de rer. varictat. There are little Worms bred in dry Figs like those in Hazelnuts, with a black head, and the rest of the body is a whiti 〈…〉 yellow, but they are smaller. Bellonius saith he found that Cedar as well as Pine Apples were sub●ect to Worms. They are for thickness like to the female Glow-worm, a finger's breadth long, with a head like an Emmer, but more compact, with twelve incisions; on each side it hath three feet near to the head, and two circular foreyards, with a thick belly, and a sharp tail. Also in the hard and woody hulls of the Witch-tree, there is a broad seed, and ofttimes eaten with Worms: and you shall find there ofttimes their very Aurelia's. Lastly, no fruit can be named, but some Moth or Worm will infest it; even Manna itself sometimes (which the Poets feign to be the meat of the gods, the Scriptures maintain to be the meat of the sons of God) corrupted and bred Worms, when contrary to God's Word it was laid up till morning.   

CHAP. XX.  
Of Worms of Fruits, Pulse, Corn, Vines, Herbs.  
UPon the lower Willow (especially when swelling galls break forth) sometimes there are found like to roses, that are full of Worms, as it also happens in the leaves of the Mastick-tree. Quinqueranus saith there are two kinds of scarlet Oak, one like a great tree, the other a small shrub, about a foot and half high; it spreads very broad, and the leaves are smooth and shining, with a numerous thorny beard in the circumference rising up with many sciences like to the Rose-bush. Our Countrymen call it a Beech-tree, though it be nothing like to a Beech-tree. It grows on plain ground, but that stands high, with little dry hillocks, and unfruitful: when the shrubs are bedewed with showers in the midst of the Spring, the Cochineal begins thus: When the lower stalk divides into two branches, and in the middle of these there comes forth a thing that is round, and of the colour and bigness of a Pear, they call this the Mo●her, because from this the other grains proceed. Besides every one of these shrubs hath commonly five Mothers, which at the beginning of Summer and in hot weather put forth a great company of little Worms, and they cleave in the top. A new offspring of shoots grows up severally on high of a white colour, that produce living creatures. But wheresoever they meet with the hollow places of the twig budding where the Worms are, they fall down, and become as great, as Millet-seed. Then growing up more freely, the white colour changeth into ash-colour, and then they appear no more living creatures, but again like unto Pease. Then those grains being ripe gathered, now great with coloured Worms: whilst they are carried to the Merchants, the thin skin that goes about them breaks. The price of a pound of these Worms that are come forth of the skin is a gold noble; but that part which is yet in the skin, is sold for a fourth part of it: the mean while the little Worms are as if they were dead, and move not. But when the season of the year comes, they are hastened by putting them in linen clothes, and exposing them to the Sun. Then but ceiling the heat, they presently creep forth, and strive to fly away; but by the keeper of them, who watcheth them continually, they are shaked back into the middle of the linen cloth till they die; whilst this is doing, and for three days after, there is so sweet a smell and delightful, that no Civet, Musk, or Ambergris, nor yet Lemon flowers can surpass it.  
But if any grains escape from him that gathers them, they presently send forth a numerous army of winged creatures into the air.  
It was observed one year, that in a stony field in the Country by Arles, the profit of this increase was reckoned at 11000 crowns. So writes Quinqueranus. And Carolus Clusius saith, that in his time, the same fashion of gathering Cochineal was observed about Narbon in France, and also in Spain. For they have plaits of ground in the open air provided for the purpose, with the sides something high, and they lay a● linen cloth upon them and pour forth the Cochineal upon that; the keepers stand ready about it with little wands continually when the Sun shines very hot, and they strike the outsides of the linen cloth, that they may drive back into the middle of the cloth these little Worms that hasten to come forth. But Petrus Bellonius l. 1. observ. c. 17. tells us of another manner of preparing Cochineal.  
The Weevil spoils a mighty heap of corn.  
It is form like a small Beetle, it hath a beck proper to itself, and with three forks. Some of them are with black bodies, others with brown, but others that are the greater are greenish, and the middle of their body very small. This creature is so dry, that with the least touch it will turn to dust. It is bred chiefly in the Spring, some few days before that Bees swarm. Theophrastus saith they breed of one part of the grain, and the other part they feeds on. Our Countrymen find by experience that this wheat-worm will lay eggs in chinks of walls, and under the tiles, and from thence by procreation comes a new offspring. They speak of three wonders concerning these little creatures. First, that though they be but few at first, yet in a short time they will increase infinitely. Secondly, that they will lie between the tiles and in chinks of walls without any meat at least three years. Thirdly, that if they be put into water three days with Wheat or Barley, when they are taken forth they will live again. Our Countryman Siliardus (a diligent observer of Nature) describes the propagation of Weevils thus: when Ants have eaten off the top of the ear of wheat, the Weevill goes up, and in that little hole he lays one or two eggs (but seldom three) so great as a grain of Millet, long and yellow, full of liquid yellow matter; from this afterwards proceedeth another Weevill. This little Insect hath both sexes, for they copulate before they do this mischief. Petrus Comestor affirms that they proceed from Beans corrupted, to whom no man but Guillerinus de Conchis assents, lest they should falsely confound a Weevil with Midas, or Bean-worm. Beside this Weevil commonly known, Joach. Caemerarius scent two others to Pennius out of the barns of Germany, with a far greater belly; one of them was a kind of ash-colour, and the other green. Also Scaliger saith there is in wheat a worm without a beck, which perhaps Pliny meant by his corn-beetle. To this I will refer a certain little creature that is frequent in barns, that creeps with six feet, and with two short sailyards it tries its way, it is spotted on the middle of its back and sides, and the rest of the body is black, which I therefore call the spotted Weevil. This creature doth no great harm to corn, because it is still alone, and seldom two of them are found in one barn. About Lentzbourg, a Town of Germany, a certain insect is found in the fields, which some call Vlput, some Korn-worm, others Kornevele. It is said to be so venomous and hurtful, that the Husbandmen will leave their plough when they meet it, and run after it to kill it. It is black from a little red, dwelling amongst wheat and eating up the corn: worms bred in Vines, the scarlet Oak worms are like them, such as Brassavolus doth strongly maintain and think that they are bred on the roots of Pimpernel. Amongst herbs, both for physic, and for meat, the Violet, Radish, Rue, Basil, and many more are molested with worms. The worms in Violets are very small and black, and run very fast, as Jacobus Garetus a most diligent Apothecary, and very famous in the knowledge of simples as there are not many, affirms, out of the root of the Hartichoak a worm comes, that hath six feet, like to a Catserpiller, and whitish, with a reddish black head; where it bites the roots of Hartichoaks it makes them black, and at last kills them. The Radish produceth the like. Cardan saith, men report that there is a worm found in the leaves of Rue, and it will grow wonderful great, as the Hazelnut worm will do if it be fed with sheep's milk. A little worm that is the child of the dew, and a guest in basil with a body almost upright, he sticks fast by his hinder feet, whilst he takes hold with his forefeet. Sugar is made of the Sugar cane, the sweetest of all Salts, and as the common sort of Physicians suppose, it is altogether free from corruption. Yet under the authority of Scaliger, I assert that a little worm is bred in Sugar, long, black as a flea, and (if you take away his beck) like to a Weevil; and therefore we may justly call it a Sugar-worm. Bellonius also makes mention of this. But that Insect which the Germans call Mayen Wormlen, seems to breed very seldom, saith Camerarius. For in the month of May dews often fall that are very unhealthful, and if they fall upon the leaves of Hops, they turn to little living creatures called Hoppen. Amongst thousands of these you shall sometimes see one far greater than the rest (though it is scarce greater than a fat louse) it hath yellow circles about the belly, the back is cham●er'd, the tail is somewhat long, the colour of the body for the greatest part is blackish. This when it wants aliment from dew, devours one by one all of his own kind, ever beginning with that is next to him: he changeth his skin like to Silkworms: lastly, when he is almost transparent, he putting off his last skin, he hangs by his head and feet by a kind of thin birdlime, by some leaf, and so he dies: why may we not call this worm the Hop-worm? In the stalk of the Asphodel, a worm is bred of a clear colour when the herb begins to flower, out of his shoulders wings grow by degrees, and then when he can fly, he forsakes his habitation. In the swollen joints of the codded Arsmart, and the wild Thistle, little white worms breed, as yellow ones do in the purple flowers of the bastard wild Chervil, and red ones in the root of Pimpernel. I often have seen in the female Smallage downy worms; in Mushrooms and Coleworts, small black worms; in the root of Acorus, white ones: in the root of Elecampane whilst it is green and growing, white worms breed in ten or eleven joints that are visible, that are as thick as a Goosquil, with a litblack head, and six short feet, and the body all black. The Kings of the Indians, as Aelian testifieth, use to eat for their second course, a worm found in a certain plant, when it is roasted at the fire, and they commend it for the daintiest and sweetest meat. In the head or stalk of the Fuller's Teasil, we have seen a worm very small, with a little head, and six black feet, with ten or eleven incisions. First it eats up the spongy pith of the stalk, and when that fails it dies for want of food. It is easily found at the beginning of October, though Marcellus upon Dioscorides, doth most shamefully deny it. If I am not deceived, this is that worm the Ancients call Tatinum. Xenocrates calls a plant like to double Camomel Galedragon, (saith Pliny) it hath a stalk like Fennel Gigant, with a tall and prickly head, and like to an egg in form: in this with age they say little worms breed, that are good against the toothache.  
In the roots of white Thistle (which plant is luxuriant in the high mountains of Savoy) there is a little worm found, breeding in some, in others it grows great, and in most of them it grows to have wings and ready to fly, it is white, and hath some joints that it is divided by, and very black shining eyes. It may be there is great use in physic of a little worm bred in wild Tansy: but I leave the enquiry of that to those that are curious in the secrets of Nature.   

CHAP. XXI.  
Concerning the use of Worms that breed in Minerals and Vegetables, and the way to destroy them.  
SOme think that worms that are bred in stones, (whereof we speak) those I mean that are as great as Hand-worms, beaten into powder with the stone, are good to cure Ulcers. Also Marcellus witnesseth that these bruised and given with three Cyathi of water, will break and drive forth the Stone by urine. The Ancients used the more solid wood that the Thripes had carved with their teeth for Seals, and Antiquity ascribeth the invention of that to Hercules. In old trees red worms breed, whereof Serenus writes thus.  
From an old tree do but red worms procure,  
Bruise them with Oil, and dropped in warm, be sure,  
For pains o'th' ears this is the safest cure.  
Galen out of Apollonius subscribes this remedy. Worms that breed in hollow and rotten trees heal secret Ulcers and all symptoms of Ulcers, and diseases of the head; also being burnt and powdered with their weight of dry Dill, they cure Cankers. Marcellus. But Aetius adds three Worms bred of wood to an Ointment against the Elephantiasis, which he learned of a certain Physician that took his oath of secrecy. The rottenness that is made by their biting dries without pain, and is profitable for many things. Galen Eupor. 3 c. 7. commends this kind of powder, against knobs, cliffs, and sores of the Fundament. Take Orpiment in pieces three ounces, rotten wood of an Oak four ounces, make a fine powder, than foment the place affected, first with the warm urine of a young boy, and afterwards strew on this powder. But the Cossi are not only food for the Inhabitants of Pontus and Phrygia, and they delight much in them (as Worms in Cheese are to the Germans) but they also cure Ulcers, increase milk, and as Pliny saith, when they are burnt to ashes they cure creeping sores. The Worm in Fuller's Teazil put into a hollow tooth, will give wonderful ease. Pliny. And if it be hanged in a bladder about the neck and arms, it will cure Quartane Agues. Dioscorides. One Samuel Quickelbergius a learned young man, in an Epistle he writ to D. Gesner, hath these words, Saith he, as I was gathering of Simples, a certain old man came unto me whilst I sought for a little Worm in the head of the Fulle●s Teazill, and he said unto me, O thou happy young man, if thou didst but certainly know the secret virtues of that little Worm, which are many and great. And when I entreated him, that he would acquaint me with them, he held his peace, and by no entreaty could I obtain it of him. Pliny asserts that the Colewort Caterpillars being but touched with it will fall and die. The Worms of Galedracon (which plant some men confound with Fuller's Teazil) being put into a box, and bound with bread to the arm on that side the tooth aches, will wonderfully remove the pain, saith Xenocrates. The Worms of the Eglantine will cause sleep, and therefore some Germans call them Schlafoirs: They are applied alive to a Felon (but always their number must be odd) and they do certainly cure it saith Quickelbergius. A little Worm found in the herb Carduus, bound up in a piece of Scarlet and hanged about the neck, will cure the toothache. Marcellus. The Worms that are found in the root of Pimpernel, make a most incomparable purple colour, (Gesner) that I wonder the Ancients said nothing of them. All little Worms found in prickly herbs, if any meat stick in the narrow passage of the throat of children, will presently help them. Pliny. Rub a faulty tooth with the Worms in Coleworts, and it will in a few days fall forth itself. Meal-worms are good and seem to be bred to catch black-heads, and Nightingales, and to feed them; nor is there in winter wholesomer meat for them: for they purge, heat, and nourish also, those Birds that have but a thin nutriment to preserve them. I spoke before of the profitableness of the Cochineel Worms. Brassavolus affirms the same of Vine-worms, but how rightly let others judge; but they are not only good for dying, but necessary in Physic, for they both bind and dry, and scour without biting, and incarnate also, they cure rheumatic eyes, mingled with Pigeons blood, they help suffusions of the eyes, they cure Dysenteries, they help hard labour in Childbirth, and debility, they cure Melancholy, fear, Epilepsies, they provoke urine and the terms, they heat the Matrix, they dissolve water and choler, they abate the panting of the heart, and upon that score they are put into Confection of Alkermes, and are the Basis thereof. Dioscor. Avicen, Kiranides. I say nothing, how greedily Sparrows, Woodpeckers, Hens, Woodcocks, Snipes, the Pardus, a Blackbird, Larks, Gnat-snappers, Reed-sparrows, and many other birds, that are good physic, or else meat for us, do feed on the Worms of trees and herbs. Now since God hath mingled conveniences and inconveniences together, both to rouse up our providential prudence, and to punish us with punishments due to our sins, how both of these may be prevented I shall show briefly. Ionas being cherished under the shadow of the Gourd, he thought it safe and happy to be so, when the heat was so vehement. But God sent a worm and took that from him, both to try his patience, and demonstrate his frailty. There was an Archbishop of York, whose surname was Grey, as our Histories relate, when he had abundance of all Corn in the time of great scarcity, yet he refused to let the poor have victoals either for money or entreaty. A little after this his barns that were full of Corn, were so exhausted with Weevils, that they left not one whole grain of Wheat or Barley: Even as Solomon said, He that hoards up his Corn the people shall curse him, but blessing shall be on the head of him that selleth it. So God, that he may call forth a sluggish father of a family, sends the Moths and Worms into his Orchards and fields, both to make him laborious by this means, and also to teach him to make use of such helps and means that God offers to him. Our Ancestors have delivered by tradition many of these: But because Cato, Vitruvius, Pliny, Palladius, Theophrastus, Columella, Varro, Virgil, and many of those that were Princes in husbandry, have abundantly set down these things, we shall only give you a smack of them here, because others have given a full draught. That trees may not be eaten with worms, plant them in the new of the Moon, and cut them down between the new and old Moon in the conjunction. Also anoint them with Tar, and often wet them with the lees of Oil. Also keep them under Covert, every where, that they may not stand exposed either to great heat of the 〈◊〉 or tempests of weather. Also that trees may not grow worm-eaten, anoint their roots before the first planting of them, and then afterwards moisten their roots with man's urine and a third part of the strongest vinegar. Some steep a long while Squills with Lupins, and they sprinkle the places that are worm-eaten or press out their liquor with a Sponge, or they besmear the stock of the tree till it be very wet, and they power into the holes Bitumen mingled with Oil. Others sprinkle on quicklime, others Oyl-lees and old piss, others Hogs or Dog's dung steeped in Asses piss, the roots being first uncovered. Democritus taught men to bruise Terra Lemnia with water, (it may be he meant Carpenters red) and to smear them with that: Some pick out the Worm with a brass pin and put Cowdung over the hole. Red hairy Worms search to the inward pith, if you can draw these forth and not break them, and burn them hard by, it is reported that all the rest will die with it. It is good also to power often upon the roots, Bulls gall, and lees of Oil: To plant Squills, Rue, Wormwood hard by, to make a menstruous woman pass over the place often, to smear the pruning knives with Oil of Cantharideses, and to avoid lean and dry ground. By these remedies Oranges, Peaches, Pomegranates, Quinces, Pears, Apples, Olives, and Okes, and other trees are kept sound a long time, and almost free from Worms. Ashes laid to figtrees, drive away Worms, for it hath the force of salt, though not so strong. The seeds of Figtrees or kernels will not be eaten by Worms, if a slip of the Mastic tree or Turpentine tree be set by them. As for Vines, Aetius bids us to sprinkle Sea-coal with water, and cast upon the place in the Springtime, and then to smear the roots of the Vines that begin to bud. For if you smear the pruning knife with Goat's suet or Frogs blood, or do but anoint the Whetstone with it, worms will not breed there. Africanus saith that the tears of the Vine mingled with the ashes of the Vine-stalks, and put on the root with Wine, it will do as much. Lastly they are killed with a ●ume of Oxe-dung, Hartshorn, Goats-clawes, Lilly-roots, shave of Ivory, women's hair. The herb Pionie or Thorow-wax, planted where Vines grow, drive away worms. Some there are that boil Assa foetida, and Lazerwort in Oil, and anoint the stocks of Vines with it (beginning at the root) or with Garlic bruised. The seeds that must be sowed, should be kept in a Tortoise-shell, or Mints are to be sowed amongst Potherbs, but chiefly Tares. The bruised leaves of the Cypresse-tree mingled with them, will avail much. Aggregator. And Palladius saith that all seeds will be free from worms, if a little before you sow them you soak them in the juice of wild Cucumbers. Pliny bids to prepare seeds of Lupins before you sow them, in the smoke or some hot place, because in a moist place the worms will eat up the middle of it, and make it barren. Varro saith that worms will never touch Onions that are set with salt and Vinegar. Moreover, the seeds of all potherbs wet with the juice of Housleek, will admit of no worms. Against Weevils, that are a certain plague to Corn, it is good to dawb the walls with lime and hair both within and without. Others do for two days steep the fruit and leaves of wild Cucumbers in lime water, and with sand they mould it up like plaster, and with that they plaster the insides of their Granaries; though Pliny writes that Quicklime is a very great enemy to Corn. Some put beasts piss to the lime, some wormwood, juice of great Housleek, and hops, others power on the ground Oyl-lees, Herring pickle, and the decoction of Flea-bane. Strabo mingles Marle. Others report that often fanning of wheat keeps it safe from weevils; but Columella denies this to be true. Cato lib. de re rustica, commends Clay mingled with Oyl-lees, and he would have the Granary to be fenced with that. Varro useth it almost the very same way, but he commends Clay with Oyl-lees, Maple tree and Corn mingled together. Our English men do deceive and destroy them divers ways. Some in the middle of the heap of Corn do so place brass Vessels half full of hot water, that the Corn may lie almost up to the mouth brims of the Vessels; for thus they think the weevils are taken or destroyed.  
Some shut up an Ant-hill and Ants together in a bag, and after that they power it forth in a corner of the granary: thus in ten days will the Ants destroy all the Weevils, and when they are killed, they take them and carry them forth, that are going back to their former house. Also they use to put into that place young Chickens that will soon eat 〈◊〉 all the weevils. Some sprinkle on salt water where Garlic hath been in●●●ed, or Hops, Elder-leaves, wormwood, Rue, Nigella seed, wild Mints, Walnut leaves, Savoury, Lavender, Southern-wood, Flea-w●●t, Bean Trifoly, boiled in Vinegar of Squills. They are much delighted with Navew seeds, for the sweetness of them, that they will leave the Corn for that, and eat till they swell and break in sunder. Though some may think these things too much, and beside my purpose, yet Hypocrates proves that they are fit for Philosophers and Physicians (Epistola ad Cratevam) not only to know the art, to describe, gather, lay up, and use Simples, but also in preserving them, and preparing them, and to purge them from inbred or inflicted venom, and from putrefaction and worms.   

CHAP. XXII.  
Of the six footed Worms of living Creatures, and first of Lice in men.  
The Hebrews call a Louse Ki●im, and Chinnam, the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
The Name.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Italians Pidocchio, the Spaniards Piecio, the French Pou, the Germans Luss, the English Louse. The Latins call it Pes, as we read in Plautus in Curcul. Wherefore you are a kind of Lions, and like Flies, Gnats, Lice and Fleas, you trouble all men's and are hated by all, but never do any good. And Livy to Gladiolus, Are they Fleas, Wood-lice, or Lice? Answer me. And Lucilius when he sees me, he scratcheth his head, and picks Lice. Festus. Where still a Louse is called Pes. It is a beastly Creature, and known better in Inns and Armies than it is welcome. The profit it bringeth, Achilles showeth, Iliad 1. in these words: I make no more of him then I do of 〈◊〉 Louse; as we have an English Proverb of a poor man, He is not worth a Louse. The Lice that trouble men are either tame or wild ones, those the English call Lice, and these Crab-lice; the North English call them Pert-lice, that is a petulant Louse, comprehending both kinds, it is a certain sign of misery, and is sometimes the inevitable scourge of God. The tame ones that breed of corrupt blood, are less, and reddish, from 
Description of their differences.  Fleame white, from melancholy and adust humours, black, and from mixed humours they are of divers colours, as Petrus Gregorius noted l. 33. If you rub them gently between your fingers you shall see them foursquare, and something harder than Fleas, whence in the dark when you take them you may easily find the difference. They that breed in the head are bigger, longer, blacker and swifter, those that breed in the body are fatter, bigger bellies, slower, darkish white, and marked with blackish streaks. Some constantly affirm, that in May they have seen Lice with wings, and that the Locust-eaters of Lybia, when they have fed too plentifully of them, after they come to be forty years old, will die with these Lice, as Diodorus Siculus saith confidently, 4. Antiquitat. Agatharcides speaks of these Lice, but he saith they are like to Ticks. They chiefly fasten on the chin, eyebrows, and the privities full of hair, the groin, and the armpits, their body is more compact, their nib is sharper, they by't more, and tickle less. For Tykes will sometime enter deep into the skin with their nose, that you can hardly pull them out but with the loss of their heads, and they seldom wander, but they by't cruelly, and make themselves a hollow place, and there they stand fast. Some call these Lice in Latin, Cicci, some men's Tikes, others Vultures lice▪ Aristotle calls them wild Lice, Hist. Animal. l. 5. c. 31. it is harder than a tame Louse, and is more hardly removed from the place it bites. Our French men, saith Joubertus, call them Morpions, and Pattae, the Germans call them F●eultz leuss, Gordonius Pessolatas: they stick very fast to the skin, or bite through the cuticula; they are of a drier matter, and that which is half roasted, so they are not so swollen, but they are more compact. The Arabians call them Alcarad, Guardam, Faed, and with an Article, Alguardam, and Alfaed, as Ingrassias observed. Also in the Synonymaes' contr. Rhasis, they are called Motes and Immores. The Italians call these Piatolos, and Chacilloes, and Albenzoar Platulas. All Lice breed from humours, flesh, fat, sweat corrupted, and differ exceedingly in respect of the place and humour. For those that breed of man's blood will die if you smear them with the blood of other Creatures. Also they that breed in a man's head will hardly live, or not long in his body. So the wild Lice bred in the privities will die in the head. Those that breed of flesh putrefied, such as often will abound 
Causes of a general lousy disease.  in Ulcers ill cured, will not be fed with the excrements of the skin, (saith Hieron. Mercurialis, l. 1. c. 7. de morb. cut.) The opinions of Authors are divers concerning the genetion of this disease: Aristotle 5. hist. anim. c. 31. thinks that Lice breed of flesh corrupted, in which place he affirms three things. First, that they that breed Lice, have some pulses arising before in their skin, which if a man prick, the Lice will appear. Then that this disease come not, but by moist humours, or to such that have been troubled with a long and moist disease. Lastly, that all Birds, Fish, fourfooted beasts, are molested with this disease, except an Ass. The first opinion pleaseth me not: First because in the skin of the head Lice breed most commonly, where there is the least portion of flesh. And again, if they should breed only of corrupt flesh, the heads of young children that are almost always full of them would be so wanting of flesh, that it would almost waste all away. Further, in Consumptions, where the body nourisheth not, and is wholly consumed almost, they abound most commonly, where all 
L. de Plant. c. 2.  the flesh is so dry, that there is no moisture almost to breed Lice. Theophrastus is of another mind from Aristotle, affirming that Lice breed of corrupt putrefied blood; which Hieron. Mercurialct in the quoted place labours to infringe by these reasons. First because in Fevers that grow from putrefaction of blood, there is seen no such increase of Lice. Secondly, if they should be made from blood, some of them at least would be of a red sanguine colour, and testify from whence they were bred, as other things do, but we see no such, therefore, etc. In which place this otherwise very learned man, seems to beg his principle. For in the heads of our children we oft times find very red Lice, and in those that are upon recovery of a putrid Synochus, we find that oft times many red and mingled coloured Lice breed. Galen, 1. de comp. med. sec. loc. c. 7. and Avicenna l. 4. sen. 7. tract. 5. c. 26. ascribe them to some other cause, and as Mercurialis thinks, that their opinion is the truest of all, namely, that they breed from the hot excrements of the second and third concoction putrefied, nor sharp, nor bad. To understand rightly their opinion, we must know, that when blood is changed into the substance of the Limbs, many kinds of excrements are produced, whereof some are dissolved by insensible transpiration, others by sweat, others turn to filth, others stay in the skin: Those that are retained in the upper skin, make dandruf, if they stay in the depth of the skin, or are bad and sharp, they cause sore heads. But since I have observed that in some that were in a Consumption uncurable, where the sharpness of the humour eats up the very roots of the hairs, Lice come forth abundantly, why may I not think by their leave that they may breed at first from sharp humours? Scaliger would prove that Lice breed not from putrid humours, because herbs grow from the seed without putrefaction: for he thinks the principle is altered, but he believes not it can be corrupted. But by his leave I must say that Scaliger or the Apostle must be mistaken: For so St. Paul, 1 Cor. 15. That which thou sowest is not quickened unless it die. But if death be a corruption, as the Philosophers say, than Scaliger was deceived, and (yet keeping the Laws of friendship) we may deservedly reject his opinion. And Epithymum breeds from Thyme, and Misseltoe ariseth from some trees, that are sound, and not yet corrupted. But I answer, that a Louse differs more from the principle it proceeds from, than Epithymum doth from Thyme, trees from Misseltoe. For these are of the same kind, and are as it were thrust forth from the abundance of fruitful matter, and Misseltoe is nourished from the pith of the tree. But it is apparent, that Lice seldom breed in sound bodies, or not at all, but those that are cachectical, in Consumptions, and full of putrefaction, and watery blood, and whose flesh and skin are corrupt as well as their blood, and fat, are troubled with them. Oft times sound men sweat, and yet breed no Lice, for they will not breed of all sweat, but from corrupt sweat, and that which is not bitter. But when it grows bitter, (as we find it in those that are dying, or troubled with the Jaundice) they forsake their stations and creep from the body into the pillows that are under them; yet they do not always go to other places when men are dead, for as those that take care of the dead Corpses affirm, they will still stick about the mouth of the stomach, and under the chin by the sharp artery; which places which are most full of native heat, when they once creep unto, it is no small sign of death approaching. Also the complexion serves much to breed Lice, the Country, and the dressing. For some have more, some fewer, and some in any Climate will be free from them. Oviedus l. Navig. c. 82. writes, that Christians in the West-Indies have not so much as a Low●e in their heads, and yet the inhabitants (to use Plautus his phrase) are very Lousy, pedicosi. Also our Countrymen have observed, that have passed upon the Indian sea, when they have left the Isle of Azores behind them, all the Lice presently die, and when they see those Islands again, they will revive abundantly. I think the reason is, (that I may here help Pennius out) the extreme heat between the Tropics, that not only sucks aliment from them, but the Element also. Vespucius testifieth of the Isle of St. Thomas, that the Blackmoors there are full of Lice, but the white men are free of that trouble. As for dressing the body: all Ireland is noted for this, that it swarms almost with Lice. But that this proceeds from the beastliness of the people, and want of cleanly women to wash them is manifest, because the English that are more careful to dress themselves, changing & washing their shirts often, having inhabited so long in Ireland, have escaped that plague. Hence it is that Armies and Prisons are so full of Lice, the sweat being corrupted by wearing always the same clothes, and from thence ariseth matter for their original by the mediation of hea●. So those that keep no diet, but delight in eating and filthiness, and feed on Vipers, Radishes, Basil, Figs, Lignum Aloes, Garden Smallage, and Dates too much, their bodies will from putrefaction of humours breed Lice between their skin, as Diodorus in Empiricus, Simon Sethi, Aetius, and Pliny affirm. But Dioscorides saith it is exceeding false, that Lice will grow from eating Vipers. Sheeps-wool that a Wolf hath killed will breed Lice, if a garment made thereof be wet with sweat, which grant that it be an invention of Aristotle and Pliny, yet experience teacheth us, that clothes smeered with Horse's grease, will breed Lice presently. Aelian saith that he will be full of Lice, who is anointed with oil wherein a St●llio is drowned.  
Against this terrible disease, which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, many have invented divers remedies. 
Prevention and Cure.  The Irish and Iseland people (who are frequently troubled with Lice, and such as will fly, as they say, in Summer) anoint their shirts with Saffron, and to very good purpose, to drive away the Lice, but after six months they wash their shirts again putting fresh Saffron into the Lye. But Antigonus in Synag. Histor. Paradox. so soon as little bushes or wheels appear upon the body, bids us prick them, and take forth the Lice: but if they be left unprickt, that general lousy disease will come, whereby they say that Alcmaeon Physicus, and Pherecides Syrus were destroyed.  

The general Cure of the lousy Disease.  
Amatus Lusitanus cured that good Venetian at Ancona (of whom I spoke before) who was s●ck of a general lousy disease. First, by opening a vein, and then purging him; for so he drove forth the corrupt humours that fomented the disease, not at once, but twice or thrice. Afterwards by applying Topical remedies, in a short time he grew free of this plague. Topical Medicaments were made thus: Take bitter Lupins iij. pugils, seeds of Staves-acre ij. pugils, in the sharpest Vinegar what is sufficient, boil them, and with that Vinegar wash the body from head to feed, then wipe and dry it, and anoint it with this ointment following: Take Staves-acre two parts, Sandaracha of the Greeks one part, the finest Nitre half a part, mingle them all with the sharpest Vinegar and oil of Radishes, and pound them together very exactly, and with these make an ointment: with which Amatus soon attained his purpose, that the sick fell no more into the same foul disease. Amat. Lusitan. cent. 3. curate. 58. Herod (as Josephus and Aegesippus testify) when he had got this disease by his great pride, and he was so smitten from God, he went to the Baths beyond Jordan, and the Bituminous Lake, that were very good to cure this disease, but at that time they were of no force, when God was pleased to punish a proud Prince with a contemptible creature. If the body be lousy all over, it shows a general Cacochymia, wherefore it is best in my opinion, first to open a vein, and then to give a Purge, as the humour requires, and so to proceed to specificals, and such as agree with the place affected. Dioscorides prescribes such kinds of internal remedies: Take Garlic with the decoction of Origanum; drink this three days. Another, Let the sick drink Coriander bruised with Origanum, and anoint himself outwardly with Honey. He commends also Alum-water, and the Decoction of Betes, juice of Ivy and the gum of it with Honey, liquid Pitch, Alum, Synopex smeered on with Vinegar, Nitre with Samian Earth and Oil.  
Other outward Remedies that kill Lice, out of Pliny: Seeds of Staves-acre beaten, without the hulls, will free the body from Lice, but better if you mingle them with the Sandaracha of the Greeks, Mustardseed, Garlic, with Vinegar and Nitre are good for the same. Oil of Radish doth cure the lousy disease contracted for a long time. Siler, Mountain-seed beaten with Oil, Hyssop, mingled with Oil, Tar, sweet Gums, the juice of the wild Vine, and Staves-acre boiled in Vinegar, will free garments from them. So black Hellebore with Oil or Milk anointed on is very good. Internal Remedies out of Pliny. A Snakes cast skin powdered and drank for three days, will keep the body free from Lice. Mustardseed, or seed of Tamarisk, drank, are good; so is water of Radish-leaves, and the juice of Privet-berries, Plantain, Garlic, the juice of wild cucumber, and Tar. Nonus commends the root of the sharp Dock, bruised with Oil and anointed, first washing the body with the decoction of Lupins, and he prescribes a remedy of Sandaracha of the Greeks, Nitre, and Staves-acre. Oribasius approves the juice of Pellitory long rubbed on, or Nitre with the wild Vine in a Bath. Rhasis prefers the leaves of Barberies, gum of Ivy, great Knotgrass, and Sea-water. Avicenna commends Quicksilver with oil of Roses, and wild Staves-acre with Arsenic. Haly Abbas bids us purge the body, and then to eat meat of good juice, to wash away the filth, and to change our clothes often: then he prescribes Quicksilver bruised with Staves-acre-seed, and oil of wild Saffron, and with that to anoint the body morning and evening, after bathing. He farther commands us to use these Remedies: Take long Birthwort, bruise it with Pine-leaves and Quicksilver, and with oil of Lupins what may serve turn, make an Unguent. Anoint the body with that at night, and in the morning wash it with hot water, after that, with a decoction of Alum, Wormwood, Santonicum, or Mugwort, rub it away. Another: Take round and long Birthwort, red Arsenic, that is the Greeks Sandaracha; and with oil of Ben. make an unguent, with this anoint the body in the evening, and in the mo●ning rub the body with Bran and Barley-meal. Another: Take biter Costus, Cardamomum, Bull's gall, bray them with the Oil of Pistaches, anoint the body with it, and in the morning wash it with the water of a decoction of clear Bran, or of Barley. Constantinus used Quicksilver with ashes, lethargy, Vinegar and Oil mingled together for hot complexions; but for cold he used Pinetree juice, Sea-water, Staves-acre, Nitre, Arsenic, and oil of wild Saffron. Johannes de Rupescissâ, mingled Quicksilver with Aqua vitae, and the powder of wild Staves-acre, with that he provides a girdle, which worn about the bare loins will kill the Lice. Serenus, Abinzoar, Amatus Lusitanus, Matthiolus, Hildegardis, Johan. Vigo, and others, prescribe other remedies, but most of them of these materials. He that desires more remedies against the lousy disease, let him read Paulus Aegineta, l. 3. c. 3. Galen l. 1. de comp. med. sec. loc. and Guiliel. de Saliceto l. 1. c. 48. I knew one (saith Pennius) who when he was Governor of an Hospital, he cured the lousy disease thus: He whipped the sick till the skin came off with Birchin rods, and where the prints were, the Lice would never breed again: A new kind of cure, and most fit for idle Seamen and slothful companions. Amatus Lusitanus (if I do not mistake) tells of a poor man that had a hole in his back by reason of an Ulcer, out of which daily abundance of Lice crept; questionless they were bred between the skin and the flesh, and afterwards by an unguent of wild Staves-acre, Quicksilver, Pepper, and Lard, he was cured. Raland prefers the Balsam of Sulphur to all remedies, and not without cause.  
Aetius writes, that wild Lice must first be picked out with great diligence, than the place must be fomented with warm Sea-water; yet very warily if they stick in the eyebrows, that you hurt not your eyes: then apply this remedy: Take Alum Scissil ij. drams, Staves-acre i. obolus, Pepper i. obolus, burnt Brass i. dram, Myrrh ij. oboli, Scissil-stone ij. oboli and half, Misy torrefied i. dram; bruise it and dry it, and so use it: Then let them bathe and heat their head with discutients and strengtheners, wash the whole body, and rub it again. Our Countrymen pick them out, and then they anoint the places well with black Soap, and if the body were too hot, anoint the body with the pap of a sweet apple mingled with Quicksilver, and it is a certain remedy. Celsus saith they offend the eyebrows so much sometimes, that the eyes being ulcerated they dim the sight, then incorporate purified Quicksilver with tops of Wormwood, and old Hog's grease, for nothing doth more certainly cure one, if it be done with caution. Also take Aloes i. ounce, Ceruse, Frankincense, each v. ounces, Lard what may suffice, make an unguent; some mingle with this Quicksilver and Brimstone. But here observe, if Crab-lice do breed thick on the beard, eyebrows, the share, and peritonaeum; first all the hairs must be shaved off, so soon as a general purgation hath been taken, and then the forementioned Topics must be applied, and all galls, especially Bull's gall, Calves gall, Capons and Partridge, with juice of Centaury and Quicksilver, are held very good. A lie of the ashes of Tamarisk destroys the Lice. Rhasis and Albertus commend the marrow of a live Vulture taken forth. Varignana useth the milk of the greater Bindweed, wild Mints, and Showbread, with a lotion of Honey. But chiefly he extols this Medicament: Take Staves-acre ij. ounces, Wine iv. glasses, Hog's bristles ij. ounces, purged Quicksilver i. ounce, let them boil, and foment the body with the decoction. Marinellus and many others make great reckoning of Wine-lees, juice of Broom, a Lixivium of Sena, Acorns, Cassia, Pellitory of Spain. But Gilbert an Englishman burns Leeches and Styrax Calamita together, and with these and Hog's blood, he preparss an excellent Unguent.  
These filthy creatures, and that are hated more than Dogs or Vipers, by our daintiest dames, 
Use of Lice.  are a joy to those that are sick, and sometimes a cure. For they that have lain long sick of a putrid disease, when Lice breed in their heads, they foreshow the recovery of the sick. For it is a sign of the exhaling of it, and flying forth from the centre to the circumference, Also experience proves that the Jaundice are cured with twelve bruised Lice drank with Wine. Pennius gave Lice and Butter to beggars and such as live on alms, very often, and so he recovered some that were almost desperate; some for the Dysurie are wont to put into the yard living Lice the greatest they can, to draw forth the urine by their tickling: which Alexander Benedictus relates of Wiglice, when clammy humours have hurt the eyes, some cleanse them with Lice put into them, which creeping here and there like Oculus Christi, collect the matter; and wrapped up in that they will fall out. Also what shall I say? Apes, Baboons, will feed on them. And Herodotus and Strabo in Pontus speaks of men that feed on Lice, (to whom Arianus in Periplo consents) and the Spaniards speak the same of the Inhabitants of the Province of Cuenensis in the West-Indies. And they hunt after them so greedily and desire them, that the Spaniards can hardly keep their slaves from feeding on them. And it is no wonder that they can feed on Lice, that devour Horses, Asses, Cats, Worms (and more than that) men that are raw. But because it is an idle work, the women have that task put upon them to catch Lice, and they do that work almost, and therefore Strabo calls them Pedilegas. Serenus makes another use of them and writes thus:  
Some hurtful things our bodies do produce  
By nature, which do stand us in great use,  
To keep us waking, and to stop th' abuse  
Of sleeping over much—  
See the Chapter of Nits amongst the Infects without feet: Chap. 35.    

CHAP. XXIII.  
Of the Lice of brute Beasts and Plants.  
THis plague fell not only on Man for his first transgression, but upon beasts also: yet amongst mankind children are more full of them than young people, men than women, sick people than sound, nasty people than such as are cleanly; and so it is with other creatures: only the Ass is said to be free from this disease, not because Christ rid upon him, (as some fools dream) but because he goes so softly that he seldom sweats, or else God hath bestowed upon him some peculiar antipathy. The Lion is a courageous creature and king of beasts, yet is he so tormented with Lice feeding on his eyebrows, that when he cannot help himself with scratching with his claws, he will sometimes grow furious, as Pliny reports. Who hath not seen the Lice of a Horse, that most generous fourfooted creature, and Nits with red heads that are apparent, and the rest of their body is of a dark white? The Lice of Oxen and Calves are black, and those that are lean have very many, like to Hog-lice almost, but shorter and somewhat thicker. Hog-lice have the same form, but they are so great and hard that you can hardly kill them with your fingers, these are called Vrii from burning, as Albertus testifieth l. 4. c. 205. Dogs though more seldom, yet are sometimes Lousy; but their Lice are small ones, speckled, and with a whitish head, the rest of their body is of a blackish or wan colour from blue, as I first observed by the Dogs at Malta. Sheep's Lice are very small, their heads are red, their bodies white. Goat's Lice differ but little from these▪ when the stag hath striven to cast his horns, he is troubled with an exceeding itching of his eyelids, from Lice that breed of the same colour with their head that thrusts forth: who doth not know by Gesners History of Birds, or by his own experience, that Swans, Hens, Geese, Pigeons, Quails, Pheasants, Partridge, Hawks, and other fowl have Lice? Also Palladius, Columella, Paxanus, Varro, and other principal Leeches for cattle, have showed us remedies sufficient for to kill Lice in brute beasts, that it will be no glory for me to insist upon them, nor fruitful to the Reader: what Avicenna l. 4. fen. 6. tract. 5. meant by Vultures Lice, I cannot conjecture, and I much desire the help of some Oedipus to untie this riddle for me: we mentioned before in our first Book, that your dung-Beetles are killed by their own Lice. Also Salmon-fish, especially the leaner sort, were seen by Pliny to have many Lice under their gills ofttimes. Also they are found in Plants, as Southernwood, Wormwood, flowers of Water-lillies, and chiefly in Columbine leaves, in June, by reason of its exceeding sweetness, (saith Gesner). Also some plants a●e called lousy plants, either because they are good against them, as Staves-acre, or because they breed Lice, as Dodonaeus his Fistularia, or because they abound with Lice, as Columbines, or from the great despicableness of them, as the fruit of the great plum-tree, which are therefore called lousy plums.   

CHAP. XXIV.  
Of little Lice called Syrones, Acari, and Tineae, or Hand-worms, or Mites in living Creatures.  
THo. à Viga falsely reports that the Ancients knew not what Syrones were, for Aristotle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 5. Hist. Animal. c. 2. Also they seem to be called Syrones, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they creep under the skin continually. It is the smallest living creature that is, which useth to breed in old cheese and wax, and also in man's skin. Pollux and Suidas say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such a small thing as is too small to be divided. In Latin they are called Pedicelli; in French, Cirons; in Piedmont Sciri; in Gascony, brigants; in English, Mites, in cheese, leaves, dry wood, and wax: but in men they are called Wheal-worms; the Germans call them Seuren. Abinzoar saith that Syrones are called Assoalat, and Assoab, they are little Lice creeping between the skin of the hands, thighs, and feet, and raising watery blisters there, they are so small creatures, that a good eye can hardly discern them. Gabucinus saith; Unto our times a kind of filthy torture that is not to be endured, is continued, a very small Louse, not so great as a Nit, creeps under the skin. And Johan. Phil. Ingrassias out of Abenzoar, describes them very handsomely thus: when the skin is excoriate when that small little pimple and push appears like to a red angry wheal, little living creatures creep forth so small a man can hardly see them. And Joubertus writes that Syrones are those that are the smallest Lice of all, always lying under the outward skin, and creep under it as Moles do, biting it, and causing a fierce itching. They consist of a drier matter than Morpiones, which for want of glutinous matter, is almost divided into Atoms. They breed often in the head, and eat the roots of the hair. The Greeks call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; some call them Tineas by a peculiar name. Syrones have no certain form as Scaliger well observed, only they are round: our eye can scarcely discern them, they are so small, that Epicurus said it was not made of Atoms, but was an Atom itself. It dwells so under the skin, that when it makes its mines it will cause a great itching, especially in the hands and other parts affected with them, and held to the fire. If you pull it out with a needle, and lay it on our nail, you shall see it move in the Sun that helps its motion; crack it with the other nail, and it will crack with a noise, and a watery venom comes forth; it is of a white colour, except the head; if you look nearer it is blackish, or from black it is something reddish. It is wonder how so small a creature, that creeps with no feet as it were, can make such long furrows under the skin. This we must observe by the way, that these Syrones do not dwell in the pimples themselves, but hard by. For it is their property not to remove far from the watery humour, collected in the little bladder or pimple; and when that is wasted or dried up, they all die shortly after: whence we collect that as they breed from putrefied whey, so again they are sustained by it. None of the Ancients, except Abinzoar writes of these, who saw this disease, and rightly set down the remedy. Nor are those Syrones of the kind of Lice, as Johan. Langius seems to assert out of Aristotle; for they live without the skin, but these not, nor do I know that Aristotle in any of his writings, placed Acaros amongst Lice.  
How cruel a disease this is, and to be compared with the lousy disease, an honourable English Lady of sixty years knows, she was the most virtuous Lady of Penruddock a Knight, that by drinking too much Goats-milk (for she feared a consumption) was for ten years troubled with these wheal-worms, with which night and day she was miserably tortured in her eyes, lips, gums, soles of her feet, head, nose, and all her parts, that she lived a very grievous life, always without rest, and at last in despite of all remedies, the disease increased, whereby her flesh was consumed, and she died thereof. I must not overpass this, that the more the women that sat by her, picked them out with their needles, the more their young ones bred, and when they had gnawed the flesh also, they grew to be bigger. Hence let proud despicable mankind learn, that they are not only worms but wormsmeat; and let us fear the power of that great God, who can with so contemptible an army confound all pride, haughtiness, daintiness, and beauty, and conquer the greatest enemy. It may be some will think it impossible for these Wheal-worms to breed between the eyes; but we see it is so, and we find it was done so formerly, by an Epistle of D. Le jeune, a Chirurgeon to Jacob Guillimaeus, his words are these: Know, saith he, that in the conjunctive membrane, or white of the eye as they commonly call it, some great Wheal-lice by creeping up and down here and there, biting, will make the place itch so much, that a man cannot hold from rubbing. I in this case used remedies the Ancients used against the Lousy disease, but to no purpose. Then my friends sent me to a sick woman, who with a silver needle picked out these worms so cunningly and without all pain, that I wondered at it. And indeed had not I seen these little creatures to creep, with my own eyes, I could never have believed that Wheal-worms could breed there. They die for want of moisture that is salt, and are killed with contrary remedies. The common people ordinarily picks them out with a small needle, (the Germans call them Seuren Graben) but since this takes not away the cause of them, which fosters them, the disease still abides: wherefore it is best to kill them with an unguent or fomentation, which may at once take off that troublesome itching. That which penetrates most and kills these Syrones is salt and vinegar. Laur. Joubert. Joh. Arden, formerly the most learned Chiruregeon of England, saith that a Lotion with Sublimate kills them quite. And it seems not to be against reason: for it dries, penetrates, resists putrefaction, and by its heating acrimony kills them all. Abinzoar l. 2. c. 19 tract. 7. prescribes these following remedies. First purge the body with an infusion of wild Saffron-seed, and Nettle-seed, after that anoint it outwardly with the oil of bitter Almonds, or de Cherva, and with the juice of the leaves of Peach-tree: give boiled Partridge for meat, and leavened bread. Let the patient abstain from all kind of fruit (except almonds) especially from Figs, Grapes, Jujubes, and Apples; rub the body often with the substance or pulp of Melons, or with the Mucilage of the seed. But if the body be fleshy, rub it with the juice of the leaves of the Peach-tree. Pliny, where there is this disease, forbids Oxe-flesh, Hogs, Geese, and all kinds of Pulse.  
Erotis l. de pas. mul. writes thus: Wheat tempered with Wine, adding thereto powder of Frankincense, put to the parts affected for a plaster, will kill these Wheal-worms every where, chiefly upon the cheeks and foreheads. Another: Take common Salt, black Soap, live Brimstone, each alike, incorporate them with vinegar of Squils', and anoint the place with them. Another for Syrones on the face, which the Author of the English Rose calls Barrones: Take sharp Dock, Frankincense, Dragon's cuttle-bone, each alike, make a powder, and thrice in a week rub the places where the Worms breed, but first wash you face with a decoction of Bran, and on Sunday wash your face with the white of an egg and white Starch, and then wash it often with riverwater, or with white starch. Alexander Petronius Traianus commends this remedy most: namely a fine linen cloth made into lint, that it may be the softer, and stick the faster: bind this to the part affected, then lay on the white of an egg that is roasted hard, whilst it is hot, and cut into large pieces, and then bind upon it some thicker cloth, and so let it remain some hours. Then taking all away, you shall find the inward lint full of these small Lice, which is thus proved: shake this over the fire, and you shall easily hear these young Syrones crack. Against hair-eating Worms and Mites in the heads of children, that are usual, and that will make little holes in them, Alexius makes great account of this remedy. Take Frankincense, Bores-grease so much as you please, let them boil in an earthen vessel that is glazed, and make an unguent. Another: Sprinkle on the powder of burnt Alum, and lay on some lint. Another not uneffectual: Powder quick Brimstone, with Rose Vinegar of Squils', or else incorporate it with Rose-water, and bind it on with a cloth for 24 hours. Another that is most certain: Take juice of Lemons and Aqua vitae, each alike, burnt Salt what may suffice, mingle them, and anoint with them often. Another of Hildegard; Apply that skimming of the air, that is, those cobwebs that are scattered in Autumn, and it will certainly destroy all those Syrones and little worms. Also strew on the powder of Bees that are dead in their hives, on the places affected, and they will all die, chiefly if it were mixed with Aqua vitae, or Vinegar of Squils'. Again: bind on the crumbs of white bread whilst they are hot, do it often, the heat will kill them. Fir-tree seed burnt to ashes, which grows on the top of the tree, if it be strewed on, will help much. Also the kernels of Barberries, powdered and laid to the place, will kill Syrones. Johan. Vigo prescribes these remedies against Syrones wheresoever they breed. All bitter things, saith he, are good against them, shave the patt affected, that they may penetrate the better. Oil of Vitriol warily and lightly poured on will kill them mightily. Quicksilver with French Soap and a little Orpiment, and some Vinegar of Squils' and some Aloes, doth much good. For Syrons in the Teeth: Some call the Worms that breed in men's teeth Syrones, which they affirm have fallen forth like shave of Lute-strings by the smoke of Henbane-seed, received at the mouth. Though I should truly deny that these shave are Worms, yet that Worms breed in rotten teeth Barbers and every man knows. Against venomous Syrones, Abinzoar calls it the disease of Oxen, between the flesh and skin there breeds a kind of venomous Worms; which raiseth no small tumour, as great as a walnut, wherein the Worm Syro lies hid, (he is venomous indeed, though he be but little). This disease neglected will kill. He appoints the Remedy thus: The place must be presently burnt with an actual cautery, then apply lint with Barly-meal and sweet water: when the pain of the burning is over, the humour will fall being anointed with Unguent of Agrippa and oil of Roses, then wash the place with water of Honey, and strew on powder of Roses; and then using incarnatives, close up the wound. But if the part cannot be cauterised or cut, take Lupine-meal, Soot, Pepper, root of Endive, each alike, and bruising them all, and wetting them with Alchitra, fill half a Nutshell with them, and keep them on so long, till the force of the medicament may penetrate to the Worm: but great care must be had that no part be left bare without the shell. A little creature called Nigua, as Thevet imagineth, doth much vex the West-Indian people. It is saith he an Insect most offensive to men's hands, far less than a Flea, but breeds in the dust as a Flea doth. De Lery was taken with the same oversight, and was not ashamed to be mad with Thevet for company. But Oviedus affirms that they breed between the skin and the flesh: but especially they breed under the nails of the fingers, into which place, when once they are rooted, the cause a swelling as great as a pease, with a mighty itching, and they multiply like to Nits. Now if this worm be not timely picked forth with its brood, in a few days this itching becomes a wonderful pain, and the sick dye with the violence of the disease. There is a Worm that breeds on the bodies of Hawks and Falcons under the roots of their wings, it is called Trocta: we have left off to doubt any longer whether it be a Syron, Acarus, or Tinea, or not, by reading Albertus his Book, wherein you may read a remedy for that disease at large. Also, as Bonaceiolus reports, in the urines of some women with child, little red Worms called Syrones will be seen, which are a certain argument of conception. Dermestes is an Insect that will consume skins, and from skins it hath its name, and as the skins vary, so that changeth its colour. For ofttimes it follows the colour the skin is of: it is as big as a Flea, with six feet and a forked nib. Also a Moth consumes clothes, especially woollen clothes: for it is a very devouring creature, and breeds from Butterflies as I said.   

CHAP. XXV.  
Of Wall-lice.  
THE Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latins, Cimex; the Hebrews, Pischpescz, from seeking; for it seeks after living creatures that are asleep, to suck their blood. Isidore will have it called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Cimex, from the herb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which they call Cimicaria; I confess ingenuously I know not what herb it is, unless it be that low and stinking kind of wild Orach, which growing near to walls and heaps of dirt, is called by a bawdy name, Vulvaria. For Coris of Matthiolus smells well, and therefore agrees not with Cimicaria. The Arabians and Barbarians call it Alcarad, Deboliar, Fesases', Coroda, and Corab: the Germans Wantlausz; the English, Wall-lowse; the Saxons Wantzen, that is Wall-lowse; the Brabant people call it not amiss Wuegluys, or Louse of bedsteds; the Spaniards call them Chimesas; the Italians Cimices; the French Punaise. Now Wall-lice are either homebred and without wings, or winged and wild Lice. We spoke of these in the first Book, now we shall speak of those that breed in houses.  
Shame not to drink three Wall-li●e mixed with wine,  
And Garlic bruised together at noonday.  
Moreover a bruised Wall-louse with an Egg, repine  
Not for to take, 'tis loathsome, yet full good I say.  
Gesner in his writings confirms this experiment, having made trial of it amongst the common and meaner sort of people in the Country. The Ancients gave seven to those that were taken with a Lethargy, in a cup of water, and four to children. Pliny and Serenus consents to it in these Verses.  
Some men prescribe seven Wall-lice for to drink,  
Mingled with water, and one cup they think  
I● better than with drowsy death to sink.  
And he of old sang, that bleeding at the nose would be stayed with the only smell of Wiglice. Some there are, that cure dark sights by reason of a Cataract, bruising these with Salt and Ass' milk. Many anoint painful ears with honey mingled with Wall-lice, to good purpose. Also Marcellus saith they stay vomiting, and he saith it is a certain remedy, if a bruised Wall-louse be swallowed in a rear-egge, by one that is fasting, and knows nothing of it. Pliny seems to prove from thence, that they are good against the stings of all Vipers, Adders, and all kind of Serpents, because that Hens that feed on these, are free from the stinging of these Creatures. Aetius commends Wall-lice against the Strangury, and to drive forth the Stone. Vegetius in this case puts one Wall-lowse into the ear, another into the passage of the Yard, and with a gentle friction of the parts, he affirms that they will presently make water, which remedy he seems to have borrowed out of Herod in his Hippiatricks. Galen Eup. 5. reports, that Wall-lice will not only provoke urine, but also drank for nine day's space, will stop children's water that goes from them against their wills. Valarandus Donures an Islander, a most learned Apothecary of Lions, often said, that these drank with water hot, or wine, or broth, would wonderfully help those that were troubled with the Stone. Moreover, the later writers wonderfully commend the ashes of them with a fit decoction cast in for a Clyster, to bring forth the Stone. If they be bruised and anointed on the passage of the yard, it will presently provoke urine. Marcellus. There are saith Gesner, that for the Colic prescribe four live Wall-lice to drink in wine, in the morning, and then they command to fast two hours after, and they give as many to drink two hours before 〈…〉 pper, and so again the next day until they have drank up twelve Lice: truly it is a remedy to be despised, but it is no new remedy in that desperate disease, and it is a present cure. It helped Functius the Governor of Zurick at the second taking, and so it did some of his Kindred also, and he was like to have written a commendation in praise of Wall-lice. What concernt outward diseases. If you pull up the hair by the roots, and anoint the part affected with the blood of Wall-lice, and let it dry, it is the opinion of Galen, Aetius, and Nonus, that they will never grow again. Pliny saith that if you anoint the breasts with Goose-grease and Wall-lice, the pains will abate, the Moles of the matrix will break forth, and scabs of the privities will be cured. Cornenelius Gemma in his Appendix of his Cosmocritica, speaks of a woman in whose Skull opened, were found abundance of Wall-lice.   

CHAP. XXVI.  
Of Tikes, and Sheep's Lice.  
THe Tike in Latin Ricinus, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hesichius calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and others call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sypontinus calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but that is not right, for it wants wings. The Arabians call it Alcharad, Alfesafes, Alhalem, as Bellunensis reports. The F●rlini, saith Hermolaus Barbarus, to this very day call Tikes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as we read in Dydimus Zelonotes. It is called Ricinus in Latin, because it is like the seed of the Plant Palma Christi. Gaza calls it Reduvium, and Albertus sometimes calls it Taca. Also Albertus Vinoentius, Guillerinus de Conchis, call it E●gulam. I think that at first it was called Cica, saith Scaliger, because Cici is the same with Croton. The Italians call it Zeva, the Germans Haltzback, the French Plata from its compact body, the English Wood-teek. Some distinguish between Ricinus and Reduvius, thus very exactly.  
'Tis good to anoint their ears, and set them in the Sun,  
Or use ar hot knife, when Lice are first begun.  
Rhasis commends against Aschardes of Dogs or Dog-lice, to wash them with Wine, and Vinegar, Cummin-seed and Salt-water. thou 〈…〉 and Cato prepare oil of bitter nuts, and with that they anoint their claws and ears, and secrets also. Tar of Cedar kills them. Dioscorides. But Columella forbids to pull off Tikes from Oren and Dogs, left the places should exulcerate, and he highly commends Tar and Hog's grease. Pliny saith the juice of both Chamaeleons will destroy them. Albertus' reports that Tikes blood will cleanse Ulcers, and if they be infused in wine 
The Use.  they will presently make one drunk. Seranu● farther commends them for to cure a Fistula in Ano.  
If that n●w ulcers in the secrets chance to breed,  
Chewed Bramble-leaves apply, you quickly shall be freed.  
Or if from an old sore a Fistula do grow,  
A Weasils' ashes burnt will help't; and further know,  
The blood of an Ox Tike is no means else below.  
Also the blood of a Tike will cure the Shingles. Also men say, that a Tike pulled out of the left ear of a Dog, if it be tied on, it will cure all pains. Pliny writ this out of Nigidius. Also he asserts that if a woman's loins be anointed with the blood of it, she will abhor venery. Moreover nine or ten Goats Tikes taken in wine, will stop the terms. Dioscorides. Anoint your eyelids with the blood of a Tike taken from a Bitch, the hairs being first plucked off, saith Galen, Simpl. 10. c. 5. and they will never grow again: So also Pliny and Avicenna write, but it is from other men's opinions. Dionysius Melesius prescribes such a Depilotary against pricking thorny hairs: Burn a Sea-hare in a new earthen pot, and keep the ashes with Tikes blood in a horn box, use this, first pulling out the hairs. Many English men have learned by experience, that one dram and a half of Sheep's Lice given in drink will soon and certainly cure the Jaundice.   

CHAP. XXVII.  
Of the Garment-eating Moth.  
PEnnius beginning to write the history of this Insect, saith that Tinea is a word that signifies many things; as Lice of Hawk-weed according to Albertus, Wood-lice in Plautus, the plague of Bee-hives in Virgil, and it signifies the creeping ulcers of the head, that are eaten like to garments, whence it may be Glaudian writes;  
The filthy Moths have gnawn the loathsome head.  
Gaza translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tineas, but very ignorantly, as we observed in the history of Caterpillars. Also Pliny saith that Tineae do destroy the seeds of Figs, he means the Worms that breed in Figs, from whence grow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Niphus calls that little Scorpion which eats books Tineas, whereof I spoke in the history of Scorpions. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if a man will speak properly, is a Worm that eats garments. It is called in Latin Tinea, a tenendo from holding, for it sticks fast in garments, and will not easily change its station. The French call it Teigne, the Spaniards Tina, the Italians Tignola, the Muscovites Mell, the Polonians Moll, the English Moth, the Hebrews Hhasch, and Sas, as you shall find it Job chap. 13. and Isai. 51. It is a little Worm of a wan white colour, of which ariseth that small kind of Fly that will fly at night about the Candle-light. There are some of them that are silver-coloured, the English call them silver-moths, the Dutch Schietes, from their swift motion. Niphus greatly erred, making this the Scorpion amongst Books. There is also a certain Worm that is thick, or with a coat, saith Pliny, called Tinea, that draws its coat along with it, as a Snail doth its shell, and when she is deprived of this she presently dieth. But if this coat grow too great, it changeth to a Chrysali●, out of which at a set time a little Glow-worm comes. This kind hanging by a thread, hangs a long time in houses before it changeth to an Aurelia. It hath a little black head, the rest of the body is a whitish dark brown, the Case of it is something long, made almost of a Cobweb, not round at all, but lightly compacted, and at each end something hairy. The Phalenae that come from thence stick by the feet to the roofs of houses, until their bodies being corrupted and putrefied they are bred again: when their bodies corrupt, and their wings and feet fall off of themselves, they hang with a thread by the tails. At length they get a Case and are turned into this kind of Moth. In Germany and Helvetia there is a Moth of a sad red colour, with a little thick head, the body grows by degrees smaller even to the tail. The colour of its belly is lighter, something yellow, and like a soft downy silk. It is a very tender Creature, especially that which is silvered over, and it is bruised to pieces if you do but touch it. Whence that Kingly Psalmist, Psal. 39 When thou with chastisements shalt correct man, thou makest him to consume away as a Moth. And Job, Chap. 40. he amplifying the certain destruction of the wicked: They shall be bruised (saith he) before the Moth. All Moths are reckoned amongst the number of six-footed Creatures, and they breed in Garments as well of Wool, as skins that are not cleansed from dust and filth: and so much the sooner if a Spider be shut in, as Aristotle writes. For the Spider drinks up all their inbred moisture, and dries them; wherefore care must be had that garments be not laid up full of dust, and when the Air is thick and moist. Some to avoid Moths, ventilate their garments in the hot Sunshine: which our women severely forbid, and lay them up in the shade, and when the wind is high and very cold. For they hold that the Sunbeams are kindly for Moths, but winds and tempests and the shade are enemies to them. These Worms when they have by degrees insensibly eat off the outmost superficies of the cloth, than they eat up the inward part, and so insinuate themselves into the middle substance of it, that those that search never so well for them can hardly find them. The Ancients were most expert to kill Moths. For the garments of Servius Tullius lasted to the destruction of Sejanus, for they were kept with so great diligence by the keepers of the Wardrobe, that they neither consumed by age, nor were Moth-eaten. They that sell woollen Clothes, use to wrap up the skin of a Bird called the Kings-Fisher amongst them, or else hang one in the shop, as a thing by a secret Antipathy that Moths cannot endure. They are handsomely destroyed by the scent and smoke of Savin, Hops, Finger hood, Wormwood, Rosemary, Poley, Panax, Aniseed, Golden-flower, Pomegranates, Citron-pills, (for this was the chiefest use of Citrons in old time) the outlandish Myrtle, Cedar, Cypress, Calamint, Brimstone, Downy feathers. The Books that were found in Numa his Tomb, were said to be anointed with the juice of Cedar: wherefore as Pliny writes, they were supposed to be free from Moths above 530. years. The bones of Bergesterts (I know not what beast it is) being brought to powder, and strewed amongst garments, will drive away Moths, if we will credit Hildegard: Rhas●s reports that Cantharideses hung up in the middle of the house will do as much: Who saith moreover that garments wrapped up in a Lion's skin, will never have any Moths. Some wet a a linen cloth in a strong lie, and dry it in the Sun without pressing it, and they affirm, that clothes wrapped in that will not be Moth-eaten. Cato bids sprinkle your Wardrobe with Oyl-lees. That which Pliny reports is a wonder, that a Cloth laid under the Bier of a dead body, will never have Moths to hurt it. The richer people, who (as Horace writes)  
Whose hangings rot in Chests, rich for the Worms and Moths,  
take diligent care in Summer to look up their garments, and taking them out of their Coffers, they air them in open place for the wind, and then they beat off the dust with the leaves of Indian Millet, or Hog's bristles, or Broom Moss, or with Wormwood branches. Of old they were wont to do it with an Ox tail; for so Martial writes;  
If that with yellow dust thy costly clothes abound,  
Thou mayst with an Ox tail brushed off upon the ground.  
There are also rich Merchants, that have Cedar and Cypress Chests, and they put up powder of Origanum, Wormwood, Orris, Citron-pills, Myrtleberries with their clothes, and by such remedies they drive far from them this Wooll-devouring Creature.  
We writ before amongst the six-footed Worms, of Worms in books, wood, the skin, the fruit devourers. I have nothing more to add to this Chapter, but only to exhort rich men to lay up their treasure there, where neither Moths shall eat their garments, nor rust consume their Silver; and let them in the mean time leave off that infinite expense in clothes, of which can they look for any better end, to use the words of the Lyric Poet,  
Than to feed black Bugs, and the Lazy Moths?  
If a man, saith Calvin, born of a woman, having but a short time to live, and always waxing old, and corrupting, would think himself to be like a garment that Moths eat, certainly he would lay aside all pride, and blush, and fall lowly upon his knees unto Almighty God.   

CHAP. XXVIII.  
Of the Flea.  
THe Latin word Pulex, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, comes saith Isidore, from Pulvis, dust, or the son of dust; in Spanish Pulga, Italian Pulice, French Puce, English Flea, the Germans from its nimbleness in flight call it Floch. Fleas are not the least plague, especially when in greater numbers they molest men that are sleeping, and they trouble wearied and sick persons; they escape by skipping from us, and so soon as day breaks they forsake the bed. They are a vexation to all men, but especially, as the wanton Port hath it, to young maids, whose nimble fingers, and that are as it were clammy with moisture, they can scarce avoid. These Fleas are either common or extraordinary. The common ones are small Creatures about the bigness of Lice, but their bodies are softer, and they are bunch-backed, almost like a Hog, they are black and shining, their breast and belly is yellow from black, in white Dogs they are more clear, in red more yellow, in black Dogs blacker than in others. Here I desire you to observe the wonder of Nature, that their hinder little legs are bend backwards toward their bellies, and their forelegs toward their breasts, as fourfooted beasts are, as it is usual almost in all Infects to whom Nature hath given but four feet. It may be for that end the joints of Fleas are so disposed, that they may with the more ●ase hide themselves in the long foldings and plights of the blankets from those that hunt after them. The ends of their feet are divided into two parts, and are hooked and sharp, and seem as it were to be horny, not only that they may more surely creep up upon high places, but also that they may sit and stick faster to the smooth skin: They have a little head, and a mouth not forked but strong and brawny, with a very short neck, to which one Mark an Englishman (most skilful in all curious work) fastened a Chain of Gold as long as a man's finger, with a lock and key so rarely and cunningly, that the Flea could easily go and draw them, yet the Flea, the Chain, lock and key were not all above a grain weight: I have also heard from men of credit, that this Flea so tied with a Chain, did draw a Coach of Gold that was every way perfect, and that very lightly; which much sets forth the Artists skill, and the Fleas strength. The point of his nib is something hard, that he may make it enter the better. It must necessarily be hollow, that he may suck out the blood, and carry it in. They seek for the most tender places, and will not attempt the harder places with their nibble; with two very small foreyards that spring out of their foreheads, they both prove their way, and judge of the nature of the object, and whether it be hard or soft: where they by't they leave a red spot as a Trophy of their force, which they set up. In rainy weather they by't sorely, and are bold to run over ever part of man's body. They have but one small intestine with folds inward, which is either relaxed or contracted as they eat more or less. The lesser, the leaner, and the younger they are, the sharper they by't, the fat ones play and tickle men more willingly. It is very probable that they have eyes, both because they choose their places of retreat, and because they withdraw themselves when the day breaks. They will not sit upon corrupt or dead flesh. Those that have the King's evil, because they are of bitter juice, and such as will die, because of the corruption and stink of the same, they will not meddle with. At all times they trouble men and Dogs, but chiefly in the night. Though they trouble us much, yet they neither stink as Wall-lice do, nor is it any disgrace to a man to be troubled with them, as it is to be lousy. They only punish sluggish people, for they will remove far from cleanly houses: when they find they are arraigned to die, and they feel the finger coming, on a sudden they are gone, and leap here and there, and so escape the danger: whilst those that hunt them endeavour to measure their jumps, as Aristophanes saith, they but play the fools. In the morning, after they have fed, they creep into the rough blankets, and stick to the walls, or else they hide themselves in the rushes or dust: and so they lie in ambush for Pigeons, Hens, and other Birds, also for men and Dogs, Moles, Mice, and vex such as pass by. Our hunter's report, that Foxes are full of them, and they tell a pretty story how they quit themselves of them. The Fox gathers some handfuls of wool from thorns and briers, and wrapping it up, he holds it fast in his mouth, than he goes by degrees into a cold River, and dipping himself in by little and little, when he finds that all the fleas are crept so high as his head for fear of drowning, and so for shelter crept into the wool, he barks and spits out the wool full of Fleas, and so very froliquely being delivered from their molestation, he swims to land.  
Their first Original is from dust, chiefly that which is moistened with man's or Goat's urine. Also they breed amongst Dog's hair, from a fat humour putrefied, as Scaliger affirms. A little corruption will breed them, and the place of their original is dry filth. Martyr the Author of the Decades of Navigation, writes, that in Perienna a Country of the Indies, the drops of sweat that fall from their slaves bodies will presently turn to fleas. Some Countries are such enemies to Fleas, that if they be brought in thither they cannot live, nor will they breed there; as in the Territory Tefethor of Sigelunum. Contrarily the City Hea by the seaside, (unless John Leo deceives us) is most fruitful for Fleas, by reason of the abundance of Goats, as also Deed. In Hispaniola Fleas are found, but neither many, nor great ones, but they by't more fiercely by far than ours do: they love hot places, where the Sun shines. In the Spring they multiply, at the beginning of Winter they die, for they cannot endure the cold. They copulate, the male ascending upon the female as Flies do, and they both go, leap, and rest together. They stick long together, and are hardly pulled asunder. After copulation presently almost, the female full of Eggs seems fatter; which though in her belly they seem long, very small, very many, and white, yet when they are laid, they turn presently black, and turn into littles Fleas, if we may grant what Pennius saith, that by't most cruelly. Philoponus in lib. de generat. maintains that Fleas breed not Eggs but Nits, and Niphus saith the same: But they endeavouring to prove this because they crack when they are crushed, doth not confirm their opinion, for Eggs will not break under the nail without cracking. Aristotle thinks, that from them, be they Eggs, Nits, or little Worms, no other Creature breeds, and I should willingly subscribe to him, but that I think Nature made nothing in vain. Those Fleas seem to be more rare that India produceth near the River Nigua, as we learn from Thevet. They chiefly seize upon the softest parts of the feet under the nails, and bite venomously. After four days they raise a swelling as great as a pease, or a Chich pease, and young ones like to white Nits; and if all these be not forthwith picked out, and the place affected burned with hot ashes, the part will be lost, as it falls out often with the Slaves in Numidia. He also in the Province of Peru was subject to this mischief, and could not recover but by washing himself in the River very often.  
Cardan writes of a little Flea. The West-Indies, saith he, brings forth a kind of Flea called Nigua, a very shrewd plague. This creature is far less than a Flea, that sticking to a man will so 
L. 9 subtle.  torture him, that some lose their hands, others their feet. The remedy is, to anoint the part with Oil, and shave it with a Razor: To whom Scaliger answers thus. Thy story of Nigua is lame, yet not unprofitable if you consider philology: I shall add what you have omitted.  
This little Flea hath a most sharp nib, and invades chiefly the feet, (seldom other parts) not only when men go, but lie down also. Therefore the Indians lie high. Most frequently they 
Exer. 94. n. 8. add subtle. Cardan. 23.  by't that part which is under the nails. The fourth day the swelling begins to increase, and grows to the bigness of a great pease. This swelling is full of young Nits; they pick out these, and lay on hot ashes. Benzo seems to say the same. The Indians are mightily troubled with venomous Infects. Amongst the rest the Niguae about the bigness of a Flea, insensibly creep in between the 
In Navig. hist.  flesh and the nails especially, and they are bred in the dust. It falls out oft times that no pain is felt by them, till they grow as great as Chich peasen or Lentils; and then with a wonderful plenty of Nits bred, they are hardly picked out with a needle or thorn: and this mischief is cured with hot ashes. Moreover, the slaves of Africa that the Spaniards have in their families, because they go barefoot, are shrewdly troubled with this plague, and they breed such numbers in their feet, that there is no remedy for them but the iron instrument of the fire, whence many of them want their toes or their feet. Fleas will die from extreme cold, and therefore in the colder winter they are not to be seen; or else we kill them when we can catch them. And one dog will as willingly bite out the Fleas of another dog, as they will scratch one the other. Also most bountiful Nature hath supplied us with a large field of remedies, that the Fleas that hide themselves, and leap away from us, may be destroyed by us, and we preserved from them. For we have herbs, Dwarf Elder-leaves, Fern-root, or Anchusa, flowers of Penniroyal, Rue, Coloquintida, Brambles, Oleander, Mints, Horse-mints, Hops, Rape-seed, Cumin, Staves-acre, Fleabane, Conyta, Saffron, Coriander, Celendine, sweet Cod, wild Cicers, Arsemart, Mustard, Lupins, roots of Chamaelea, Hellebore, leaves of black Poplar-tree, Bays, Walnut-tree, with the oils of these, or the boiled decoctions, if the pavement be sprinkled, or the house be perfumed, the Fleas will be gone, and most of them are killed. Above all, the dregs of Mares-pisse, or sea-water are commended, if they be sprinkled up and down; also Hartshorn burnt is very good. Goat's blood set in a basin or a pit, draws all the Fleas to it, as also a staff anointed with the fat of a Hedgehog or Coney, Ape, Bear, Bull, or Fox, will do the like. The water of the decoction of Arsenic or Sublimate sprinkled is a certain experiment to destroy them. Quicklime mingled with the juice of white Hellebore, doth the same. A Gloeworm set in the middle of the house, drives away Fleas. Fleawort in the City of Cl●tire is powdered, and the powder is strewed about the beds, which by its smell doth astonish the Fleas that they will not bite. If a Flea get into ones ear, pour in Oil mingled with a little Vinegar or juice of Rue, oil of Spike, Turpentine, or oil of Peter, is very useful. These remedies may serve the turn, which are taken from Apsyrtus, Varro, Columella, Galen, Aetius, Palladius, Avicenna, Rhasis, Kiramides, Guilielmus, Placentinus, Joanicius, Bellunensis, Hermotaus Barbarus, and Pliny. The Barbarians (saith Leneus) that the Fleas may not bite them, anoint themselves with oil that is thick and red, pressed out of fruit, which they call Courog. Petrus Gallisardus, Caelius Chalcagninus and Tzetzes, are reported to have written the commendation of a Flea; it was my desire to have seen this, but it was never my chance.   

CHAP. XXIX.  
Of Infects that want feet, and first of Earthworms.  
SOme earthly Infects▪ that have no feet are bred in the earth, some in living creatures, some in plants. Earthworms by Plautus and Columella are called Lumbrici, may be from their lubricity. Also they are called the entrails of the earth, both because they are bred in the bowels of the earth, and because being pressed, like the entrails of living creatures they cast forth excrements, also because they are like them in form and fashion. The Greeks call these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesichius, and the Syracusians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the English Meds', Earthworms; the French, Verse de Terre; the Italians Lumbrichi; the Spaniards Lombriz; the Germans, and those of Flanders, Erdwurmen: the Arabians, Charatits. Manardus writes, l. 2. ep. 4. that Earthworms were called Ovisculi. Earthworms are greater or lesser.  
The great ones, are long Worms, almost like those round ones that are bred in men's bellies, half a foot long, and stretched out a foot long; they are of a weak flesh-colour, and for the most part they have a ring or else a collar about their neck that is thick, wherein there is a little blood contained: they have no eyes, for no Worms have any. They first breed of putrefied earth, they are afterwards fed by the same, and lastly they are resolved to earth again. Those that you see wreathing little hills at the brink of their holes, as I suppose those heaps are their excrements; for in them we find nothing but earth, the nutrimental juice whereof being spent, they cast forth the rest as unprofitable matter at their doors, and they are fenced by it against the rain falling in. At night chiefly when it is rainy weather, they willingly copulate, and stick fast till morning. They are not wrapped together in copulation like Serpents, but they stick fast together by their sides, sending forth a frothy kind of spittle when they copulate: when they are in conjunction, they keep the middle of their bodies, that is the hinder half in their holes, and they are never so fast glued together, but with the least motion of the earth they can easily part: in rainy weather they are whiter, unless it be when they copulate, for then especially they are red. Gesner saith in the middle of April he dissected a female Earthworm, that was very thick, within the flesh through the whole body, a receptacle descends, that is ringed, covered with a thin membrane: when he dissected it, it stank filthily: in this is the earth contained that they take in; but above this receptacle there lie white eggs very many heaped together, next the mouth.  
The lesser Worms, for clearet description sake, I will with George Agricola call Ascarides, they are frequently found in dunghills, and under heaps of stones: some of them are red ones, they call them Duggs, and fisher's much de 〈…〉 e them; some are wan-coloured, others have yellow tails, and are so called; some also are with collars and are fat, others without collars and slender, which I take to be the males. These are bred chiefly in Autumn by reason of no plenty of moisture, as Aristotle seems to affirm. Both kinds live long in water, but at last they die for want of food. They move from place to place with a certain drawing and pulsation, for the Philosopher saith they do not properly tumble along. The great ones live in the bowels of the earth, especially in the open air, and where men ofttimes resort. In the morning when they withdraw themselves into their holes, when the air is clear they sense them with earth cast up, but in rainy weather, they slop them by drawing in some stalk, they feed frequently on earth, but most greedily on a piece of white bread unleavened, as I learned from our Turner, a very credible man, and have ofttimes seen it. Many of them die if the Winter be too cold, or the Summer too hot. Moreover they are taken by Fishermen, and driven forth of their holes either by digging, and shaking the earth, or by pouring in some liquor of strong juice, as of Walnut leaves, Hemp, or strong Lye. It is good also in tempestuous and dark nights to go into gardens silently, (which they miserably hurt) and to creep upon them when they couple, by the help of fire carried in a horn: for so in one night thousands of them may be intercepted and killed.  
Uses of this despicable creature are observed to be many; and Nature scarce affords any simple that she hath bestowed more virtues on against diseases. For Earthworms soften, glue 
The Use.  together, ease pain, and by their earthly and watery moisture together, they duly temper the part affected. Powder of Earthworms is thus prepared: Wrap up great Earthworms for some time in earth-moss, that so they may free themselves of that glutinous matter that sticks on their outward parts; then press their hinder parts next the tail, that they may cast forth their excrements and be cleansed. Then cast them into a vessel of white Wine and a little Salt, and gently pressing them with your fingers, cast away that first Wine: pour on more, and after the Worms are washed, take some part of this away also: for it must not all be cast away, as some would have it, till it be perfectly clear, for so that glutinous clammy quality would be lost with it. Thus prepared, they must be gently dried in a furnace, till they will crumble into dust when you touch them. Then the powder being beaten and seared (it will smell like Runnet or Cheese) must be kept something far from the f●re in a glass vessel. Otherwise i● is best to kill the Worms cut in pieces in Wine and Salt, and when they are dead, to take them out and to cleanse them. This powder with the juice of Marigolds, will cure the Epilepsy; with Mead, the Dropsy; with white Wine and Myrrh of the Troglodytes, the Jaundice; with boiled Wine, Hydromel, or Wine, the Stone, the Ulcers of the reins and bladder; you may give a dram weight. In three cyathi of water they will break inward Impostumes, and bring them forth, if seven or nine of them be brought into powder. They stay also the Dyarrhoea, help Barrenness, bring forth the Secondine that stays behind, ease the pains of the Hip-gowt, open the Liver, cure Tertian Agues, kill and drive out all Belly-worms, given in liquors or decoctions that are proper for it. Also the decoction of Earthworms drank with the juice of Knotgrass or Comfrey, is good against continual pissing, especially if it be also cast in by a Clyster. Also a Clyster of their decoction easeth the emrod's wonderfully. Some, where they suspect clotted blood, give the decoction of Earthworms to drink with great success. For the diseases of the Ears almost past cure, boil them in Goose-grease and pour that in. Boiled in oil for the toothache, and poured into the ear on that side the pain is, as Pliny saith, they give ease, or if you drop them into the contrary ear, as Dioscorides saith. Thus far for Earthworms given inwardly, from experience and testimony of Dioscorides, Galen, Aetius, Aegineta, Myrepsus, Pliny, Vularis.  
Also outwardly applied and bruised, they join wounds and nerves cut in funder, and heal them in seven days; wherefore Democritus would have them kept in Honey. Their ashes with old oil, cleanseth corrupt Ulcers; and as Pliny writes, consumes the hard edges of them, if it be mingled with liquid Pitch and Simblick Honey, Dioscorides saith Sicilian Honey is called Simblick. A certain Chirurgeon now in England of good note, makes a lineament of Earthworms and Honey, wherewith he anoints the tent, and sprinkles it with fine powdered Alum, and puts it into a Fistula, and so brings forth the core eaten out with no pain, and heals the wound Also their ashes draws forth things that stick within, and laid on with oil of Roses cures Kibe-heels. Marcellus.  
Serenus saith, that when the nerves are cut in sunder, it is good to lay on Earthworms bruised with Hogs-grease that is old and rank. Marcellus Empiricus adds Groundsel to the Hogs-grease and Earthworms, with the tender tops of Box with Frankincense, and this he lays on the nerves cut or pained: Pliny saith that the ashes of these and of a wild Mouse, laid on for a plaster, with oil of Roses, is excellent for broken bones.  
For the great pains of Horses in their nerves or joints, to help them, Russius, Absyrtus, Didymus, collect a great number of Earthworms: whence Cardan gathers that they will ease all pains. Mundella affirms that contraction of the nerves will be cured if you anoint them with oil of Camomile that is well replenished with Worms. Marcellus saith that the same is done with Honey and Worms, as before. Aetius saith without doubt they are an excellent remedy for the Gout boiled in oil, and a little wax: so saith Marcellus, but he sometimes mingles Honey with them. Vigo, for pains in the joints, makes a plaster of these and Frogs, to which he adds Vipets-grease.  
For pains of the joints: Take ashes of Worms iij. ounces, oil of Roses, or Foxes, what may suffice, mingle them to an ointment. Another that is singular: Take the marrow of a Calves leg complete, and old oil of Roses iij. ounces, Earthworms cleansed with Wine and Salt ij. ounces, let them boil in Balneo to the consistence of a Mucilage; with this anoint the neck, shoulders, and the places where the pain is, for it gives great help, Pliny. Marcellus anoints them with Honey, and then he lays on the Mucilage prepared. When any part is wasted and receives no nutriment, cleansed Worms must be put into a glass very well luted, that nothing may breathe forth, and so set in a warm oven or in Balneo, and they will then resolve into a clammy moisture; an admirable remedy and approved for the Palsy of the limbs: Take the ashes of tender Earthworms iij. pounds, Ginger, Galanga, of each iij. ounces, with clarified Honey incorporate them for an Unguent, with this for three nights together anoint the Patient, binding his arms forcibly over his belly or stomach, then cover him warm, and let him beware of cold. Jacobus de parma To drive away hoary hairs, women use these ashes mingled with oil whilst they comb their head, as Pliny saith, to whom Serenus subscribes in these verses:  
Earthworms and oil of Olives, free from cares;  
They will preserve a man from hoary hairs.  
We said before how they cure the toothache. But further the powder of them rubbed on will preserve the sound teeth, and being injected will make rotten teeth, though it be a grinder, to fall forth; especially, if the tooth be first scarified, and filled with powder well sprinkled on it. Aetius. Gal. 5. sec. loc. bids us do almost the same out of Archigenes. Also they are good with the root of Mulberries boiled in Vinegar of Squils', to wash the teeth. For purulent Ears, poured in with oil they help much, as Galen thinks, and cure their inflammations, being boiled with oil of Roses. Aetius.  
If that your hearing fail, an old disease,  
Is cured with Earthworms boiled with Duck's grease. Serenus.  
Myrepsus bruiseth Worms with some small quantity of the earth from whence they were taken, and works them together, and anoints that upon ears that are bruised. Marcellus bruiseth them with oil of Roses, Celsus with oil of Olives. Faventinus for pains of the ears anointeth the outward parts with oil of Earthworms, and also pours it into the inward parts. Marcellus bids to bruise Leeks not planted but sowed, odd in number, and as many Worms together, and boil these in the best Oil to thirds, and he saith that this oil put into the ears is very good for their greatest pains and deafness. Abinzoar cures clefts of the hands and feet with oil of Earthworms. For an old pain of the head, they are held very excellent bruised with Vinegar, Frankincense, and Castoreum. Galen for the same prepares in his Euporists such a Remedy: Take xv. Earthworms, as many grains of Pepper, Vinegar what is sufficient, mingle them, smeer them on. Another: Take Earthworms, Mouse-dung, white Pepper, Myrrh, each half an ounce, bruise and mingle them with Vinegar, and anoint that part of the head that the pain lies on. Myrepsus will have the Worms to be odd, and to be taken only with the left hand, and so superstitiously anointed. If thou wouldst try, saith Marcellus, whether a swelling in thy neck be the King's-evil, lay a live Worm upon each swelling: if it be a scrofulous tumour, each Worm will turn to earth; if not, he will be alive and receive no hurt: so saith Pliny also. Earthworms are a part of that noble Plaster of Arnoldus (2 Breviarii) of a Ram's skin, or the blood of a man that is red, against the Rupture: and Hollerius commends it to cure Enterocele and Epiplocele. They also diminish the Stone, both taken inwardly, as also anointed on the share somewhat thick. Gal. What concerns women's diseases, bound to the neck they retain the birth, but contrarily applied to the hips, they draw the birth out and the secundine, for they draw mightily wheresoever they are applied living. Plin. Inflammations of the breasts, Earthworms alone laid on will cure, for they concoct, open, draw forth, and heal. Alex. Benedict. So Myrepsus makes a plaster of them bruised. Lay on Earthworms with Quinces, or with dried Barley flour, upon Breasts hardened or inflamed. Aetius. But if after delivery women's breasts swell, and to use the words of Serenus:  
If the swollen breasts do feel great pain,  
Smeer them with Earthworms 'twill help them amain.  
For they will concoct the Impostumes and suppurations of the breasts, and after concoction will heal them and void out the matter. For the Shingles, the Indians, saith Carolus Clusius, make an unguent thus: Take Earthworms, and feed them some time with leaves, fine flour, or flour and milk, and when they are grown fat, boil them in an earthen vessel (always scumming them) when they are strained, boil them again to the consistence almost of a plaster, which well prepared will be almost of a yellow colour; dissolve some part of this in distilled water of Roses, and wash the part affected with it twice a day. A most excellent remedy, saith Clusius, and proved by very long experience. Pliny saith they will do the same in Vinegar, who together with Aetius and Myrepsus, affirms that Worms bruised and laid on the place a Scorpion hath stung, are an admirable remedy, for they presently ease the pain, and correct the malignity of the tumour.  
O●l of Earthworms is known by all to be good against divers infirmities, and the Ancients made it thus. Take Earth worms half a pound, Oil of Roses, Omphacine, two pound, the best white wine two ounces, let them boil in balneo till the wine be consumed. This cures the nerves relaxed, contracted, astonished, cut in sunder, or cooled, it easeth almost all pains, and wastes the stone, being anointed on the share and loins. But in the preparing of it, every man follows his own opinion. For some before they add Oil, wash and purge them with white wine, some neither wash them nor press out the earth, and persuade to take the best wine, that it may penetrate the sooner: Others use simple Oil, not Oil of Roses, others again Oil of Chamomile. Also they show us many ways to boil them, for one useth a furnace, another Balneum, another doth it in dung, and some mingle of Chamomil flowers, and of Dill, to assuage pains, some of Hypericon flowers to glue wounds together, others Snails without shells, others with shells, every one as he thinks fit. The Author of Bartapalia prepares an admirable water of Worms, fol. 254. that is very good for wounds and diseases both outward and inward. For Worms of Horses and Oxen Pelagonius▪ puts live Earthworms into their nostrils, yet it were far better with a horn to put them down their throats into their stomaches. Tardinus bids give ashes of Earthworms bruised with flesh to a Hawk, when she cannot mute. They are also meat for Moles, and when they dig, they will break out of the earth in wonderful haste. Sows (as Varro writes) will trouble the mud, and dig up the earth with their snouts to feed on them. Albertus saith that Toads, Bellonius Lizards, Tarentinus that Sea Grampets, and experience saith, that Frogs, Eels, Gudgeons, Carp, Roches, Trout, Darcae, and Tenches will greedily devour Earthworms. Also that bird Aristotle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some call it Vangellus, and Hens, and all Quails will feed on Worms. But those are no wise Fishermen, that cause Worms to come forth with medicinal juices, for when they are bitter the Fish will not bite, but if they lie a day in Wheat-meal and a little Honey, and then put upon the hooks, they relish better than Ambrosia: And it is no ordinary good we may receive by them, that they foreshow rain when they suddenly come forth of the earth, but if they lie hid the night before, it is a sign of fair weather. Some do harden Iron like Steel thus. Take Earthworms two parts, Radish-roots one part, bruise them, and distil the water in a Limbeck. Or take distilled water of Earthworms three pound, juice of Radishes one pound, mingle them, let Iron hot be often quenched in this water, and lie in it ten days, and it will grow very hard. Another. Take Earthworms two pound, juice of Radish one pound, distil them at an easy fire, and temper your Iron with this distilled water. Also draw forth juice of Sorrel, stinking Hemlock, and of round Aristolochia, of each alike, and temper your steel often. The juice of Showbread is thought to do the same. Mr. Fakenham a famous Physician writes thus. Another. Take Goats blood, add to it a little salt, let glazed pots be buried in the earth, well luted for thirty days, then distil the blood in Balneo, and put as much of the distilled water to the same quantity of the water of Worms. Another. Take water of Worms, Rapes, roots of Appletrees, each alike, distil them apart, and mingle equal quantities together, and quench your Iron in that water, as we said before. A Frenchman nameless.   

CHAP. XXX.  
Of Worms in living Creatures.  
Isidorus thinks they are called Lumbrici from Lumbi the loins. For the Ancients call the belly 
The Name.  Lumbos and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Hesichius, and Suidas. Some interpret that, those that are sick of Worms. But more rightly from Earthworms, which they represent in form and nature, do they borrow that name. Cornelius Celsus calls them Worms, Pliny the living Creatures of the entrails. The Greeks call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and when they are extraordinary great, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as appears out of Aelian, l. 9 c. 33. You must observe, that Latin writers make difference between Vermes and Vermina or Verminationem, that is Worms, and diseases from Worms in the belly; for Vermina and Verminatio, are the pains of the belly from Worms, as Celsus, Serenus, Pliny, and Seneca Epist. 97. testify. The Arabians call them Emicar, Sylvaticus Elingen, the Germans Spulworm, Bauchworm, the English Gutworm, the Sclavonians S●krkawka, a word hard to be pronounced. A belly-worm is a living Insect, without feet, bred in the bodies of living Creatures, hurting their operations diversely. I said a living Creature, that I might exclude those 
The Description.  broad Worms called Taeniae, which though they be of substance that grows to the guts, and are in form like to living Creatures, yet they cannot properly be accounted living Creatures, as Hypocrates 1. de morbis, rightly affirms. I said an Insect, both because they are of a round body, and because the Ancients do not reckon them amongst Serpents, nor have hitherto ranged them into any proper Classis. I said without feet, that I might distinguish them from Worms with feet. I said bred in the bodies of living Creatures, because they are not only bred in the guts of living Creatures, but in all the fleshy parts, and in the heart itself, as it shall appear by the history. And not only men are troubled with them; but also Horses, Calves, Dogs, Hogs, Hawks, and all perfect Creatures. I said that diversely hurts actions, because from them, pains, Consumptions, Convulsions, Epilepsies, Frenzies, and divers other mischiefs follow, especially if they be very great, or very many. And all these Worms breed either in parts that are alive or dead. The worms in living Creatures seem to be of three sorts, the round Worms, Gourd-like Worms, and Ascarides, such as are bred often in the Intestines of living Creatures: And not there only, but in other vessels and bowels; of which matter I find there was a great controversy amongst the old Authors. For Galen 1. l. de loc. off. c. 5. assigns certain diseases to certain parts, as worms to the guts, the Stone to the reins and bladder. But I myself with many other persons of the University, saw a stone as great and like a Pigeons Egg, voided by stool, at Cambridge, by Dr. Larkin the King's professor in physic, who was long tormented with a pain of the Colic, and wasting, and he voided that stone in the same form and magnitude, as a most troublesome birth at his fundament. Montuus and Benivennius write that they saw the like. Also by giving but one Clyster to the choice wife of noble Leonardus, I brought forth 35 stones like to Medlar seeds, at one time in the year 1583. Many there are that question the credit of Pedemontanus Arculanus, Guainerius, Trallianus, Benivennius, and Montuus, because (besides the opinion of Galen) they have written that they have more than once seen stones in the head, lungs, greater veins, the gall, bladder, under the tongue, in the joints, and belly. But since daily experience doth clear them from a lie, we may say that the Greek speak, as Greeks were wont to do, but that these men speak but the truth. Galen might have remembered, that Hypocrates, Epid. 5. sec. 12. did not rashly affirm, that there was a sharp stone pressed out of a woman's matrix, by the hand of the Midwife, as great as the whirl of a Spindle. This I thought fit to premise, lest when I shall report them, the faith of others and my own experience that worms are bred almost in every part, others should think I relate either a thing very strange, or what is false. Worm's seldom appear in the most vehement pain of the Hemicrania, yet Hollerius teacheth that it so comes to pass sometimes, l. 1. c. 1. The Polonians call this disease Stowny Roback, the Germans Hauptwurm, and it was formerly frequent in Germany and Hungary, and all that were taken with it fell into the frenzy, or madness, and when they were dead, and their brains were opened, a Worm was found there. Then the Physicians gave Garlic with distilled wine once or twice a day, and all that drank of that recovered, the rest died. Philip Shot cured five of his servants that were sick of that disease, with the same remedy, as one writ in a Letter to Gesner. That Worms are often seen in the brain, Thomas a Vega saith, come. in cap. 5. l. de loc. off. Galeni, and Balthasar Conradinus c. 10. de feb. Hungar. Also Cornelius Gemma, in Appendic. operis Cosmocritic. disputing of a pestilential Semitertian, speaks of a woman in a city near the river Mosa, that had a long and vehement pain in her head, when she was dead of it her brain was opened, and there was found a great quantity of filth, and abundance of Worms. That disease is known saith Rhasis, by the internal corroding of the forepart of the head, and by the most vehement pain, that almost makes them mad. It is cured by sneezings, and juices cast up into the nostrils, that will kill Worms. Rhasis, l. 1. c. 9 But the Worms that are yearly found in the brains of Stags, and sometimes of Goats, Sheep, Rams, (chiefly those that are fat) that Hunters and Butchers know better, than that I need to tell them. They are as big as the greatest Worms, and of the same form with them, as Alexander Benedictus and Matthiolus report. Theophrastus' mentions these Hist. lib. c. 53. and Alexander Trallianus, l. 1. c. 15. It is reported that Democritus of Athens, when he was young was troubled with the Falling sickness, and he went to ask counsel of the Oracle of Apollo, and Apollo answered him thus:  
Take a tame Goat that hath the greatest head,  
Or else a wild Goat in the field that's bred,  
And in his forehead a great Worm you'll find,  
This cures all diseases of that kind.  
The young man was much troubled at this answer, and he repaired to Theognostus Democratius, that was then ninety years old, to tell him the meaning of the Oracle. This Theognostus told him that nothing could be plainer, for he had learned by long experience, that there were Worms in the heads of Sheep and of Goats, that being wrapped in a black Sheep's skin, and hanged about one's neck, would miraculously cure the Falling sickness. Some write, as Pliny witnesseth, that two Worms are found in the head of a downy Phalangium, which Worms bound up in a Deers skin, and bound to a woman before the Sunrising, would hinder conception. Concerning Worms of the Abdomen. A woman, saith Pennius, that I knew very well, told me that she had seen more than once, some round Worms, that crept forth of the belly by the Navel.  
The Ancients also say, that ofttimes Worms will breed in the ears, against which they prescribe these remedies. Take the juice of wild Cucumbers, and the juice of Garden-sage, or that with broad leaves, mingle them both alike, and pour that into the ears. Gal. l. 3. sec. loc. where reckoning up the Compositions of Andromachus for the ears, he highly commends this of Pritanis and Harpalus. Take Opium two oboli, Myrrh, Spikenard, Saffron, of each three oboli, burnt brass five oboli, and of round and Sicil Alum, each one dram, black Hellebore two drams, mingle them with sod wine or Oil of Roses, and apply them to the ears. Lib. Euporist. 2. he writes, that a Locust will destroy Worms in the ears, and he bids apply a sweet Apple to the ear, with a hole in it almost quite through, for the Worm will come forth, enticed by the sweet smell of it. Pliny much commends the root of Cypress boiled in water, and the urine of a young boy, and the juice of Hemp, Rue, Bramble, and of Capers poured in. Lastly, many remedies may be fetched from Columella, Vegetius, Marcellus Empiricus, Trallianus, Vigo, Tardinus, and all the Arabians, and therefore here I supersede, passing on to other matters. Monardus prescribed to one that had a Polypus in his nose, the juice of Tobacco to be injected; whereby the Ulcer was purged, and many little Worms came forth: Wherefore they breed also in the nostrils, (for all the Arguments that Gabucinus hath alleged against it) and are not only cast forth of other parts. Cowherds know that Worms will breed under the tongue, and the Worm under a Dog's tongue (the carrying of which Worm about one, saith Pliny, will drive off the biting of a mad Dog) doth prove that sufficiently: And Valescus saith he hath seen Worms under men's tongues. It is known sufficiently by experience, that the very Breast and Lungs are not free from Worms; Antonius Benevennius, Benedictus Renius, Mundella, Antonius Siculus, are my witnesses, who have seen them cast up, not by vomit or reachiing, but even by coughing. Also Alsaranius, Capite de Tussi, writes, that sometimes a cough is caused from living Creatures bred in the hollow of the lungs, and cavity of the breast, which being no greater than little Lute-strings, yet when they creep from place to place they make one cough, and when they lie still it ceaseth. Also Abenzoar Abhomeron. lib. 1. tract. 11. c. 3. makes mention of them, affirming that the old Physicians saw and writ of them. Albertus and Gentilis saw some in the liver and spleen, and Platerus in the gall bladder. Wherefore, whatever Galen or Avicenna may say to overthrow this from the perpetual motion of the Lungs, the nearness of the heart, and other frivolous Arguments, yet there is no man but will say, but that reason must give place to sense, especially in natural things. There was saith Hieronymus Gabucinus, a certain Noble woman of Fanes (in his Comment of Worms, to which we are indebted for the great part of this history) when she had a long time been tormented with pain of her stomach, at last she cast up a ball of hard phlegm, this being dissected, it seemed like a piece of flesh, and in that there was a Worm, and thus the woman recovered, whom the neighbours thought to be bewitched. Of Worms of the Reins and Bladders. When the reins putrefy, or the muscle of the bladder, ofttimes little Worms are cast out, concerning which I thought good to write these histories out of Pennius. A woman thirty six years old, had great pain of an Apostume in her reins, and she consumed, at length she cast forth little Worms, a finger's breadth long, which I first saw in the bottom of her urine, Anno 1582. Randulph a London Physician, very learned and pious, when he looked on at the dissection of the body of one that was dead of the Stone in the kidneys, he sound in one of the kidneys that was corrupted, it was wrinkled and putrefied, a Worm of a full length. Timothy Bright, a very skilful 
Remember the Cook o● Queen Mark that cast out a Scolopendra by her nostrils, etc. Mr. Crane.  Physician, and to whom we are much indebted for the Epitome of the Ecclesiastical History, saw a Scholar at Cambridge when he lived there, that pissed out a Worm an inch and half long; but it was not without feet as Worms are, but it had many feet and was very nimble. Aloysius Mundella Medicina Dialog. 4. Argenterius cap. de vesic. morb. Rondeletius lib. de dign. morb. c. 17. Scholiastes Hollerii lib. de morb. in't. cap. de vesic. affec. (to say nothing of Levinus Cardan, and my own experience) do sufficiently testify that such Creatures breed also in the bladder: That Worms come forth of the matrix, like to Ascarides, I did not only see at Frankfurt in a Germane woman, at eighty years of her age, but Aloysius confirms the same in his Epistle to Gesner, and Hypocrates 2. de m. mulier. and Avenzoar. lib. 1. tract. 2. have said the like. Kiranides writes, that there is a Worm to be found in the matrix of a Mule, which tied to a woman will make her barren. In India and the Countries above Egypt there are some living Creatures like to Worms in form, (they are commonly called Dragons) they are in the Arms, Legs, Shanks, and other brawny parts, also in young children, they breed in secret places under their skin, and more apparently: When they have stayed there for 
See de Vera M●d●nd.  some long time, at some end of this Dragon the place comes to supputation, and the skin being opened out comes this Dragon's head. Paulus lib. 4. c. 59 Soranus granteth this, but he questions whether they be living creatures. Moreover, in the blood itself some living creatures breed, like to Worms, that feed on the body, as Pliny writes, Hist. 26. c. 13. Plutarch 8. Sympos: who writes, that a young man of Athens voided Worms with his seed. Aegineta saw them come forth at the groins and buttocks, as he saith lib. 4. to whom Benevennius subscribes c. 100 Also they breed under Sheep's claws, (saith Columella) and such I have seen under the nails of those that were troubled with a Whit-flaw. And thus far concerning Worms in the bodies of living Creatures. But such as breed in dead and corrupt bodies, (whether it be from the disease or the Surgeons fault) want a Latin name, but the Greeks call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as appears by Hypocrates. The English call them Maggots. Coelius would also have them called Eulas in Latin, borrowing the word from the Greeks. We will speak of these in order. And first concerning Worms of the guts, the descriptions whereof, the causes, signs, symptoms and cure will bring much light to the History of the rest.   

CHAP. XXXI.  
Of the Description of Worms in the Intestines.  
WE showed before that there are three sorts of Worms that are bred in the guts. It will be worth our labour to describe what each of them is. The round Worms are the first difference, and that manifest to all men, because these are the most common, and are so called, because they are indeed round and smooth, not unlike to those worms that breed in dunghills and gardens, which we said before are called by the Greeks, the bowels of the earth. These as all other Worms are blind, without any eyes, and they are a hand length or something more: yet Benivennius c. 〈◊〉. affirms that a Smith did vomit up a Worm with gross phlegm, almost a foot and half long, very plain, with a red head that was smooth, and about the bigness of a pease; but the body of it was downy, and the tail crooked like the halfmoon. Also at Rome, anno 1543. one that was now upon his youthful years, when as for many days (as Gabucinns tells the story) he had been in great torments of his belly, at last he voided by stool a great black Worm with black hair, five feet long, as big as a cane. He saw one also that did not exceed the hands length, like to the round Worms, but that the back of it was hairy, and set as it were with red hairs; but this being cast forth by using good remedies, he grew very well. One Antonianus a Canon (as Hieronymus Montuus tells the story) voided a green Worm, but he died shortly after he had voided that. But for the most part they are smooth and not hairy, a hand long and not a foot, at both ends pointed, as it were with a nib. And they differ so far from Earthworms, that they wear no collar nor girdle: what concerns their colours, I have seen some red, yellow, black, and partly white, or gold colour. Green ones are seldom seen, yet Montuus saw some. Gourd-worms are those quick Worms that are like unto Gourd-seeds; concerning which the question is so great between Gabucinus and Mercurialis; for when he treats of a broad Worm, that is made of an infinite number of Gourd-seeds shut up in a skin; he saith thus: I, saith he, think a broad Worm to be nothing else but, according to Hypocrates, as it were a white shaving of the guts, that comprehends all the intestines, between which some living creatures are bred like unto Gourd-seeds: which may then be seen to be voided when all that shaving is voided, yet ofttimes it is voided by parts: which if they break when they are voiding, than you may behold these Worms like to Cucumer-seeds voided by themselves, sometimes many of them being folded together, sometimes but a few. But if any man shall see all that portion, let him know, that that scraping off like a Worm doth not live, but the creatures that are in it, like Cucumer-seeds. I once saw this Worm called a Broad Worm that pants, to have been of a wonderful length, and it crawled, a woman in a Quotidian Fever voided it by siege, and when I did with▪ admiration much view it, and sought to find the cause of its motion: that other man, who said he voided a portion of a broad Worm some days before, which he would show unto me for a wonder, did show it me with incredible des▪ I had to see it; for this portion did move itself, whence I was more desirous to know the cause of that. At last searching diligently, I observed through the whole hollow part of it, a rank of living creatures like to Cucumer-seeds, which crept forth of it as out of some bed, sometimes one, sometimes two folded together, ofttimes four, or more, and that part of the shaving of the guts that was empty of these creatures did not move at all, but sank down: whence it comes to pass that I think a broad Worm is nothing else but snotty matter bred between the guts, or snivelly phlegm thickened by the coldness of the guts, covering the inside of the guts like a coat, which women that assist the sick call a bed of Worms. Out of which snotty matter little living creatures like Gourd-seeds proceed, as by way of a conception, which is covered all over by the second membrane in the womb which is first made of the seed. So saith Gabucinus. Avicenna agrees in this opinion, Fen. 16. tract. 5. cap. 2. the Gourd and broad Worms are bred from the clammy matter that is fastened in the superficies of the guts, which is comprehended by a phlegmatic pannicle covering it as if they were bred from that, and did putrefy within it. Antonius Benevennius a Florentine saith the same, and more clearly, in come. de mirand. morb. causis, c. 87. who writes that in the mineral Baths at Avign●n, that are in the Country of the Senones, he saw a woman that for seven days together drinking the water, did void these Gourd-worms in abundance, that stuck so fast together, one being close to the other, that they were in a rank that was above four cubits long, yet you would judge them to be but one body and one Worm. Johannes a Bookbinder at Basil (whilst I studied Physic there in that Academy, under Zuingerus and Platerus my Masters, anno 1579) voided▪ such a Worm ten els in length without any pain, and not many years before he had voided the like. It consisted of many Gourd Worms; without which it had had no motion nor feeling, and might deservedly have been rejected from the number of living creatures. Platerus had such a Worm dried that was eighteen els long, I saw it. Pliny writes of a Worm a sick person voided, was three hundred foot long: wherefore whatsoever Mercurialis objects to the contrary, lib. 3. de morb. puer. cap. 7. since experience proves the thing, is without any firm ground. He saith it cannot be that any living creature can produce so many young ones, as there appear like unto Gourd-seeds; then, that the guts are not large enough to receive so many young ones. Thirdly, that this comes to pass by reason of the violent putting them forth that gives the form, because the young one being broken by coming forth, is divided into those many pieces like Gourd-seeds. And hence we may conclude that those are trifles that the Arabians speak of Gourd-worms, forasmuch as there are none such: What is that I hear, most learned Jerome? that thou being grey headed, and taught by long experience, shouldst so applaud thy own imagination, that thou shouldst dare to deny a thing obvious to sense, and plain to our eyes, and to Gabucinus Benevennius, and the Arabians? Go to, No living creature can produce so many young ones like Gourd-seeds: why not I pray? when as one maid that took physic to kill Worms, as Gabucinus affirms, voided 177 round Worms? To say nothing of that Benevenius reporteth c. 85. of the incredible multitude of them: and he was a man to be believed. And what thou speakest of the capaciousness of the place, if that be an argument, it is an error to be laughed at.  
For the guts will contain not only as many as are in a Gourd, but the Gourd itself prepared. By thy last objection thou dost but mock, but canst not weaken the opinion of Avicennas and the Arobians: for as much as in bodies diffected, Gourd-worms have been seen wrapped up in a roll, wherefore they took not their Gourd-form from the violent voiding them at the fundament, or from the manner of putting them forth, as thou either inventest maliciously, or ignorantly believest. I conclude therefore with Gabucinus, that there are Gourd-worms, and the broad worm called T●nia, is not properly a Worm, nor yet a living creature, but something about the entrails like white shave, as Hypocrates saith, that is filled with these Gourd-worms put in fashion of a coat of M●il. Ascarides have their name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they by't and tickle very much, and so exercise the patients that are troubled with them: others derive them from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to move. The Ancients called them Beasts-worms, because they were seldom sound in men, but often in Horses, Dogs, Hens, and Oxen. And they were so seldom seen in men, that Hypocrates, and Celsus that followed him, either knew them not, or thought them not worth the mentioning, and so they said nothing of them; and yet they writ at large of other Worms. They are like the round Worms, but ten times shorter, (for they are seldom above an inch long) and what length soever they be, they are thicker at the end of the longanum, and the sphincter of the anus they are found, causing a vehement itching in those parts. Galen writes in Lib. de Ling. Hippocratis, that Gous an old man called Ascarides long Worms; which difficulty Mercurialis easily opens, for we should read it, saith he, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, great, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, small. Moreover, though in consideration of their breadth and thickness they seem long; yet compared with round Worms, they may be called short. These and round Worms are of divers colours, as the matter they are bred of is, or in respect of the heat that concocts them; but Gourd-worms are always the same: whence I should conclude that Gourd-worms breed only from phlegm, but the rest from all humours and excrements. Ascarides ofttimes come forth in great numbers, and before they be voided they prick much.   

CHAP. XXXII.  
Of the Original of Worms in the guts.  
ARistotle lib. 5. Generate. and Hypocrates before him, 4. morb. make the material cause of Worms to be dung. Oribasius l. 3. Aph. 30. and Montanus that followed him being his Master, thought that living creatures might breed in the guts from all kinds of humours: and Mercurialis who thought they were deceived, was blind himself at noonday. But let us examine his Arguments: It is found, saith he, that they will not breed from blood, because blood never putrefies so much, that living creatures may breed from it; Also he affirms from the judgement of Alexander Trallianus, that living creatures cannot breed in the veins. But experience cuts off the nerves of his first argument; and the Authority of Rhasts, Loppius and Pliny, overthrows the second. Also they cannot breed of a melancholy humour, because it is cold and dry; nor of yellow choler, because it is bitter, and such creatures are not fed by bitter things, but destroyed. For which opinion, though he urge Aristotle, Hypocrates, Galen, 4. simple. med. Aegineta, lib. 4. c. 27. yet what is there more slender than the opinion of them? For Butchers know that in the milts of Sheep, which is the fountain of melancholy humour, and in the gall of Oxen, which is the receptacle of bitter choler, innumerable worms are ofttimes found. And I see no reason why Worms may not breed from yellow choler, as well as in Wormwood; from melancholy as well as in stones, from blood as well as in sugar. But if they be not bred from them, whence have they matter that they breed of? The Physician of Milan will answer, It remains therefore that they can breed only of raw phlegm, which either ariseth from too great quantity of the best meats for want of heat, or quantity of bad meats corrupt by depravation: which opinion, though it well agree with Galen, Aegineta, Aetius, Avenzoar, Avicenna, Colu●nella, Celsus, Alexander, and chiefly with our Mercurialis, yet in my judgement Hypocrates is in the right, who thought that living creatures are bred in the little world, as well as they are in the great. Therefore as in the earth there are all kind of humours, heat and spirit, that it may nourish living creatures that breed, so hath man all kind of moisture that mourisheth things that breed. Moreover, when as these living creatures do represent perfectly Earthworms, no man in his wits will deny but that they have both the same original. What phlegm is there in the earth? yet it breeds round Worms, and Gourd-fushioned, and Ascarides, and all sorts of Worms, and the best and warmest earth abounds with them, so far is it that they should breed only of raw and corrupt humours. Do we not also daily see that Worms are voided by men that are in health? For I knew a woman of Flanders, that at Francfort on the Main, which from her youth till she was forty years old, did daily void some round Worms, without any impairing of her health, and she was never sick of them. I conclude therefore that from every raw humour of the body Worms may breed; and not only from crude or corrupted phlegm. The formal cause depends from internal heat, which is weak, gentle, pleasing, and fit to breed living creatures; wherein that plastic force of Caleodick Nature, (to use the word of Avicennas) doth make the colours by the degrees of secret heat, and sporting herself doth make that broad form of Gourd-worms, and sometimes of Lizards, Toads, Grass-worms, Caterpillars, Snakes, Eels, as we read in Histories. This doth give them taste, feeling and motion, this gives them that force of attracting, whereby they forcibly draw forth with greediness the juices that slip into the guts. If it were not so, that heat that consumes all things might perhaps dispose the matter that is changed by putrefaction, but it would never give the form and figure of a living creature. For it is not because the guts are round, that round Worms are bred in them, as some men dream; but the external form depends from the internal, and the spirit drawn forth of the bosom of the soul itself, doth frame the shapes without a Carver or Smith. This spirit is the mediate efficient cause: but God himself is the principal cause in this and other things, in whom, as well as we, the Worms are, move and have their being.  
The final cause shows their use, which declares God's omnipotency, Nature's majesty, and the 
Use.  singular providence of both for man's good. For there are collected in us some putrefied excremental superfluous parts, which the more bountiful hand of Nature changeth into Worms, and so cleanseth our bodies; as we account it a good sign of health to be full of louse, after a long disease: also they consume much superfluous moisture in man's body, and unless they grow too many (for then they feed on our nutrimental juice) they are a great help to the guts; so far is it that they should be accounted by physicians amongst diseases, or the beginnings of diseases. Amongst the concomitant causes I reckon the place and the country. For though they are more common to children than to those that are of years, to women than men, in a pestilential than a healthful time, in Autumn than in the Spring, to such as use an ill diet rather than to those that keep an exact diet: yet they accompany all ages, sexes, conditions, seasons, diets; for no man is privileged from them, yet some places or climates are free, for according to the nature of them, in some many, in others no Worms will breed: for all kind of Worms will not breed in each part of the guts, but round Worms only in ●he small guts, Ascarides in the Longanum, the Gourd-worms only are bred in all. Also, as Theophrastus and Pliny testify, there are no small differences amongst Nations and Countries. (lib. hist. pl. 9 c. 2. Lib. Nat. hist. 27. cap. 13.) For broad or Gourd-worms are common amongst the Egyptians, Arabians, Syrians, and Cilicians: again they of Thracia and Phrygia know them not. And though the Boeotians and Athenians are under the same Confines, they are frequently full of Worms, and these are by a privilege as it were freed from them. He only will admire at this, or think it a Fable, who knows not that the nature of Country's vary according to the position of the stars, the nature of the winds, and the condition of the earth. There is a River (saith Aristotle, lib. de nat. anim. c. 28.) in Cephalenia that parts an Island, and on one side of it, there is great abundance of Grasshoppers, but none on the other. In Prodoselena, there is a way goeth between, and on one side of it a Cat will breed, but not on the other side. In the Lake Orchomenius of Boeotia, there are abundance of Moles; but in Lebadius, that is hard by, there are none, and brought from other parts they will not dig the earth. In the Island Ithaca, Hares cannot live; nor in Sicily, flying Ants; nor in the Country of Cyrene, vocal Frogs; nor in Ireland, as we know, any kind of venomous creature. The reason of all this he can only tell, who hath hanged the earth in the air without a foundation; for it is not my eye that can see so far, nor have I any mind to affect to know things above my understanding.  
I leave that work to those that dare aspire  
To know God's secrets, let me them admire.   

CHAP. XXXIII.  
Of the signs and cure of Worms out of Gabucinus.  
LEt us therefore show the signs of Worms, beginning from those that are called round Worms; both because these do more frequently vex children, and because they produce more cruel symptoms: of which Paulus writes thus: they that are troubled with round Worms, are cruelly torn in their bellies and guts; and they have a tickling cough that is troublesome, and somewhat tedious, some have a hickop, others when they sleep leap up, and rise without cause; sometimes they cry out when they rise, and then they fall asleep again; their Arteries beat unequally, and they are sick of disorderly Fevers, which with coldness of the outward parts come thrice or four times in a day or a night without any reason for them. Children will eat in their sleep, and put forth their tongues, gnash their teeth, wink with their eyes, they will be very silent, and are angry with those that rouse them up, the balks of their cheeks, in a short time, are sometimes red, sometimes wan-coloured. If the Worms run up to the stomach, they cause nauseating, gnawing, and want of appetite; and if the sick are forced to eat, they scarce can swallow it, and if they swallow it down, they vomit it up again, they void many corruptions of meat by their bellies, and they are swollen like a drum, the rest of the body grows unreasonable lean, not by reason of hunger, nor immoderate evacuations. These things happen when these creatures creep and gnaw in the belly. A feverish heat sends up ill vapours to the brain, that arise from putrid moisture collected in the stomach. So writes Paulus. But Aetius out of Herodotus writes thus: Those that are troubled with Worms have a most cruel pain of their stomach and bellies, and they have a little frequent tickling cough, and yet they spit up nothing: i● their sleep they shiver, and rise preternaturally; some again put out their tongues and shut their eyes, and are silent, and cannot endure to be roused, and cannot watch for weakness: some have their eyes bloodshed, their pulses unequal, obscure, deficient, and recurrent: some want an appetite, children whilst they sleep, by't their tongues, and move their mouths as if they sucked, or eat meat. But these things are done for a short time, and by circuits. Moreover some children besides reason, rise with crying, and presently fall down again: some crash their teeth, which it seems happens when the Worms suck, and gnaw their bellies and guts. And now it appears that some are come up into the stomach, and cause loathing, and bitings: ofttimes also by themselves they are cast upward, but sometimes with some phlegmatic humour. Some Infants neglected lose their motion, and are benumbed, and like those that are in a swound, they sweat a cold thin humour, and most commonly they are wan-coloured: sometimes the face will be red, especially about the cheeks, but this colour again is changed into more than ordinary paleness. Others again like dotards speak strange words in their sleep, others change their places they 〈…〉 y on, still sleeping, and they are vexed, and turn from place to place: but very few of those do cry, for most of them are void of reason, and are silent. Also they that are vexed with round Worms, loathe their meat, and if they eat any thing, they cast it up again, or ●oath it so much they can hardly swallow it: for they fall into Fevers with vehement cold in the outward parts: some have their bellies swollen like a drum. So saith Aetius. But these are the marks he reckons from Hypocrates opinion: Worms in the belly are discovered by these marks: If they be sleepy, and the disease will not let them, and their outward parts be cold, and there be gnawing at their hearts, the urine troubled, and the tongue full of moisture; also they that have Worms in their stomach, are full of spittle; and if any little Worm comes forth they spit no more: therefore all those that have Worms in the mouth of their stomach, do commonly cast them up all by vomit, but those that have belly Worms, void them by siege. But they all nauseate, and vomit up what they take in. They are like to those that are pricked, that have contractions all over their bodies, and move suddenly and confusedly, and they have torments and pains of their guts. Vapours carried to the head cause Vertigoes. Moreover the manner of diet that the party used will show the generation of Worms, and all the rest. These are the signs of round Worms; but all these signs must not be sought for in every one, as Paulus saith; but some and the principal of them. I might join here many things out of our new writers, unless what they say, and more also were not to be found in Avicenna, whence they borrowed it.  
Paulus gives us these notes of broad Worms: sometimes they abound in those that have Fevers, and sometimes in those that have none. In Chronical diseases they breed, gnawing the 
Signs of broad Worms.  stomach, and causing a greedy appetite. They eat the meat so fast, that we need more, and if it be not present, they by't shrewdly; the body grows lean and weak, and unequal. But the most certain sign is, that some bodies like Gourd-seeds come forth with our excrements: so saith Paulus, and Aetius doth not differ from him, but that he saith, that they gnaw the stomach continually, and cause an insatiable appetite, and that the meats eaten soon turn to excrements. They that are affected grow weak of body and sluggish, and are always hungry, for what is living in the guts, when it hath consumed the meat, feeds on the body; but this sign will not fail us, if some things like Gourd-seeds be voided by stool. The signs Hypocrates gives are these: He writes after this fashion: There is another kind of this, that comes forth like the white shave of the guts; which hath these marks: The party voids seed like Cucumer-seed, and when he is fasting he is vexed, and spits much, his liver being affected, sometimes not; and sometimes when this vehemently affects his liver, it stops his speech, and he spits much, and after that it stops: and sometimes there is great pains in the guts, sometimes the shoulders ache, and then it stops again. Sometimes these are the signs of the broad Worms. He that is affected with this Worm, is almost always in health, but when he grows weak, he can hardly endure it, or be recovered. For this broad Worm takes some part of those things that go down into the stomach, and if care be taken it may be cured, but if not, the Worm will not come forth itself, nor doth it kill a man, but grows old with him, etc. Ascarides are always about the bottom of the belly as we said, and there they cause a great itching almost continually, as Paulus and Aetius have written; and 
Ascarides.  sometimes, as it is reported, they will make one faint. For that is showed by their name. For they moving always do continually exercise a man and tyre him out. They that are troubled with these, feel always a heaviness about their Praecordia and backs. The signs of these are chiefly taken from the filthy smelling of the excrements. They that have Worms their eyes at first shine, their cheeks are wan, in the night they have cold sweats, their mouth is pale, they start in their sleep, in the day they are more feverish, their tongues and are dry lips, their breath commonly stinks, their face is pale, they nauseate and vomit often, they loath meat, they crash their teeth, especially in the night, they put forth their tongues (and they seem to eat) they are angry with those that awake them, they speak strange words, sometimes they are in a lethargy, and pick straws, and their heads ache, they cry out in their sleep, as the disease increaseth, their hearts beat exceedingly, their voice is interrupted, their arteries beat weakly, sometimes in the height of their pain, they are extended, and their mouth foams as in the Epilepsy, their belly is swollen like a Tympany; Sometimes the pains abate, and again there follow torments, and Colique pains, with a henterie flux of the belly, sometimes they are costive, and the excrements are hard. These are the signs of Worms, now follow the Prognostics. The Prognostics are very necessary in all diseases to know 
Prognostics.  what will be the event, and to know the condition of the patient serves much for the cure, as Hypocrates, especially in his Prognostics, hath abundantly showed; who in the beginning of his book the prudent. Medico, hath delivered it: Especially foretelling here before the patient, things present, past, and to come, and what the sick have neglected, he is thought to understand the condition of the patient; and hence it is that men will better dare to trust the Physician. But because it is difficult to foresee all this, unless we use some artificial conjecture (I call that an artificial conjecture, that comes very near the truth) and who can easily attain this, unless he have learned the things that belong to the art, and remember them, and hath with all diligence exercised himself in the practice of it? The things will be thus known. If a man suppose that there is any vital virtue, he must know the disposition of the patient in strength and weakness; and when he is perfect in these, he must study further to know all differences of diseases in the greatness and manner of them, and then to learn the foreknowledge of the future state. And when he hath learned all these, than he must exercise himself both in comprehending the magnitude of the disease by exact conjecture, and the ●orce of the patient, and how long they may last. Now practice will help him much in this; and before he hath diligently learned all these, it will no whit profit him to see sick people: wherefore they that profess physic, proceeding in this method, shall never undergo any disgrace, neither in curing, nor foretelling of future events, which they report some famous Paysitians have fallen into. Hence it may be collected why some Physicians are more fortunate than others, and what a fraud that is, to call a Physician more fortunate than another; how absurd that is, Galen and Erasistratus have showed; saying, that a Physician must be exercised in all these things in his mind, and he must be diligent, and prudent by nature, that comparing all together, he may get a gross sum of predictions, that shall be useful for himself and for his patient. For such is the force of predication, that always for the most part, what the Physician foresces will come to pass, where the Physician is perfect, and the sick doth not negiect his orders. But because, as it is evident, a Physician by predictions may get immortality almost, so chiefly from those things that do belong to this affect, he shall win glory to himself, by telling the sick their condition, who for the most part are children, or ignorant what their disease is. Since therefore Prognostics are chiefly necessary for this disease, I will not fail to set down what the Ancients have written of this disease. Paulus a great follower of Galen, writes of these things to this purpose. Worms bred at the beginning of Fevers, have their subsistence from the corruption in the body, about the state of the disease, from the malignity of the disease, about the declining, they grow better. For Hypocrates saith, it is good that round Worms come forth, when the disease comes to a Crisis. But Aetius writes thus from the opinion of Herodotus a Physician. Worms breed in Fevers, and without, that differ one from the other in multitude, magnitude, colour, and time. For Worms bred at the beginning of a disease, have their being from the corruption that is in the body, about the vigour of it, from the malignity of the disease, about the declination, from the change to better, and they are soon also voided forth, Nature driving them to the outward parts, as she doth the rest of the excrements. But the greater ones are worse than the lesser, many than few, red than white, living than dead. Our new writers add to these; if round Worms are cast forth alive at the beginning of acute diseases, they show pestilent diseases, but if dead ones be cast forth when the diseases decline, they are an ill sign also, however they appear both these times, it is bad. It may be because that Fever that follows Worms is always naught, because it consumes the matter for Worms. It happens also that the Worms are set on fire and grow hot by reason of a Fever, and so are wreathed together, and moved, that they so much the more affect and trouble those that have these Worms. They add further, that it is proved by experience, that Worms are in the belly, if in the morning you sprinkle cold water on the mouth of children's stomaches, for they will all gather to one place. Worms sprinkled with blood, so voided is ill, for they show great hurt of the guts, to cast Worms up by vomit is naught, for it shows the stomach to be stuffed with filthy humours. Frequent cold breathing of children, their bodies yet swelling, is deadly, for it shows they will die the next day. If the eyes of the sick are somewhat held together, and cannot be closed by the fingers of those that stand by, death is at hand. Some there are, it may be following the opinion of Alsaravius, that say that those who are troubled with Ascarides, are but short-lived. But there is a great question to be resolved, and that being done, I shall put an end to those things that concern the Prognostics taken from Worms. Aetius a little before said that live Worms were worse than dead ones. But Rhasis and Avicenna that follows him▪ think the contrary, absolutely preferring the dead ones before the living. In which question, to pass over other men, I shall say what I think, that the strongest affection is taken from those that are dead, because they must needs be driven forth, and cannot come forth of their own accord; yet I follow Hypocrates, who in a certain place useth some words that are difficult, wherein he would have us to consider diligently what symptoms Worms breed, for if they come forth without any symptoms they foreshow a good sign. But he makes it clearer elsewhere thus. It is necessary that round Worms should come forth with the excrements, when the disease comes to the Crisis. So that by this we may understand, that if they be voided any other time, it is done rather symptomatically than by force of nature, and therefore they show corruption or malignity, as Paulus and Aetius distinguished.  
But because we can never rightly undertake the methodical way of curing Worms, unless the belly in which they are be well disposed, nor can this be, unless the whole body be so, and this is 
The cure.  excellent well performed by good diet; wherefore that in the first place must be well ordered, for without that all helps are in vain, for the preserving and repairing our health. For this is so famous, and almost the best part of Physic, that that admirable Cous, Celsus, Galen, Pliny, and almost all the old Physicians, could never give it commendations enough. Asclepias formerly esteemed it so much, that he almost took away the method of curing by Physic, and wholly turned all curing upon diet. Now this consists not only in the quantity and quality of meats and drinks, but also in all those things that befall us whether we will or no, as in sleeping and waking, motion and rest, as also in the repletion and emptiness of the whole body and of every part, and in the affects of the mind, but chiefly in the Air that is about us, which not only sticks fast to us outwardly, but continually enters into the inmost parts of our body by the drawing in of our breath. As for what concerns those things that we take, because they are such things that every man knows, I shall say nothing of them. For there is no man ignorant, that divers meats, and of ill and naughty juice, and disorderly taken, will breed crudities, and that gluttony and drunkenness do our bodies great hurt, yet many kind of meats, that are hurtful in other diseases, are profitable in these. Wherefore we shall as it were besides our purpose, and by the way touch upon these, first adding what Paulus writes. Let the meats of those that have Worms be of good juice, that may easily be dispersed, and pass to the parts, and neither foster the cause, nor weaken our forces.  
Wherefore we grant them wine mingled with water, and let them eat often both for their need, and that the Worms may not gnaw them. If there be a scouring of the belly, it is a sign that many are bred, the meat being not dispersed; and in that case Pears or Quinces must be mingled with our broths; Wheaten bread is a wonderful help, having Aniseed mingled with it, or Fennel or Salt; or bread that is between Bran and Wheat, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because there are joined together in it, the Bran, the Hulls, and the Flour. Men call also this bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because all the Wheat, without taking any thing from it, is made into bread. Also the wheat itself that the meal is taken from must be the best, for some of these have much Bran, which is the courser wheat, but the finer wheat is the best. But wine that is mingled with water, because it gently binds, is held to be very convenient. Mountain birds are fit for their meat, and young wood Pigeons, green Groundsel, and Goatsbeard, the broth of black Chiches, and Coleworts, and Capers, and pickled Olives eaten; and if there be no Fever, let them eat their other meats with Mustard, also sour and oily things are commended. Also Panic (which Diocles called the honey of Corn) is most durable, if so be it may be reckoned amongst Corn. Also Spelt in the decoction of Myxie, and a Ptisane with a great quantity of Oil of unripe Olives, besides these, Lupins, Cresses, Betes, Mints, Smallage, Radish, and sauce eaten are good. Give children before all meat, a decoction of Sebestens with Mints. Milk is very hurtful, as also Fish, and Pulse, and whatsoever is of a cold gross substance, and hard to be digested. Bread unleavened breeds Worms, for it is good for no man, and so are all moist meats, that easily turn to corruption within.  
For all kind of Worms it is most convenient to use abstinence from such things as breed them: And when they are bred, it is good to eat often, a little at a time; and that is best, when they leave off gnawing. But those that have Ascarides must eat meats of good juice, and of easy digestion, that the force of them may not reach so far as the right gut. For the matter fit to breed them is so consumed. Thus far for meats and drinks to be taken. But the other five kinds that are not so manifest, shall be handled by us also with all brevity. And we shall begin from sleep. It must not be too little nor too much, and in the night rather than in the day, at least two hours after meat. Moreover, to be long idle is naught, let exercise precede meats, and rest after meats. Nor is every motion to be taken for exercise, but that which makes us breath more; unless it be when we have taken Physic against Worms; for than we must ride or run, to shake our bodies; for they are more easily cast forth by hard exercise or labour: but children will hardly observe these rules. Care also must be had, that the belly may twice be unburdened, and if that will not do of itself, we must use a Suppository or Clyster to provoke it, made of such ingredients that are fit for this purpose. All affections of the mind whatever they be, must be set aside, as quarrelling, anger, sorrow, great cares, and thoughts, sadness, fears, envy, and all such kind of perturbations, and chiefly after meat. For these change and turn the body from its natural state. Let men beware of cold North winds, and let them not go barefoot. The air because it always is about us, cannot be chosen at our pleasure: for it is sometimes a defence for us, and sometimes the cause that makes Worms, or fosters them: It will be a defence if it be very hot, and dry, pure, clear, and calm; and it will chiefly foster the disease, when it is very cosd, or moist, or moved by the North or South wind, or by too great heat, dissolves our forces, and then by art it must be thus prepared: To burn in our Chambers wood of Juniper tree or of Citrons, or Peach-trees, and such wood as is against Worms. Also to perfume the place with tops of Wormwood, Peach-tree leaves, Citron pills, roots of Pomegranate-trees, also with Fern, and Ivy. But that is the best that is made with Myrrh, and Aloes. Another remedy that succours the fainting spirits, by reason of Worms. Ambergris two pennyweight, Musk one penny weight, Gum Arabic, four peny-weight, Roses, Sanders, Cloves, Privet, Frankincense, of each one peny-weight, Gallia Moschata so called, six peny-weight, Lignum Aloes burnt to a coal twenty peny-weight, the quenched coals of Vine-branches, what is sufficient, make them up with Rose Vinegar.  
Worms are ofttimes exasperated with vehement remedies, that they bring children to Convulsions, 
A general cure of Worms.  swoundings, and death; wherefore they are not rashly to be given, and at all adventures. But because that remedies by reason of their different qualities are thought to be good to kill and bring forth Worms, therefore in general, such remedies as heat, dry, cut, and are sharp, bitter, salt, or sour, and attenuating, are to be used. For either they kill the Worms by their sharpness, or bring them forth by their bitterness, or they allure them to come forth, or else they are known to be good to bring them forth by the looseness that follows. They are brought forth 'tis likely at once, by such supping means as make the passages slippery, or by some effectual quality, that is nameless. There are some cool remedies that effectually drive forth Worms, and some by a hidden quality, as shave of Hartshorn. But those things are best that kill the Worms, for so long as they are alive they are an occasion of mischief. And they are hardly driven forth when they are killed, wherefore they must be drawn forth by Clysters; otherwise they send a filthy virulent vapour to the brain, and likewise inflame the body, and hurt the appetite and concoction. But because Worms happen most to children, who are hard to be dealt withal, I thought it not fit to conceal that wonderful way that Paulus mentions, whereby Aloes, and certain broths are given to them by way of suppings. A certain Cook's Instrument or spoon that is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is put into their mouths as they lie▪ upon their backs, and by a ●little Clyster with a strong Pipe, Aloes is forced down their throats, holding their mouths wide open as far as it is possible. Pollux makes mention of this, but doth not tell us what it is. But whatsoever Zomerysis is, we understand two things by it, that it is made descending, that thereby the bitterness of the Aloes is not tasted. But by that other Instrument that Paulus calls Clysteridion, it is forced in by violence. But force and nature concurring, the motion is most swift, the heavy matter running downwards, and is violently driven in by it. Paulus also describes another Instrument, whereby moist things are injected into the fundament, it hath many holes quite through it, and these from the matrix are called Metrenchitae: But Aetius speaks clearer thus. To which purpose you must provide a horn Pipe that is full of holes through it, large at the bottom, and convenient for the largeness of the place, which being thrust in beyond the Sphincter of the Anus, we fill with juice of Cedar, so that the liquor may fly forth every way. But forasmuch as these Instruments are unknown to us, when remedies are given either to kill or drive forth Worms, stop the child's nostrils, and then wash its mouth with some sweet or sharp thing, and when he hath drank down the medicament to kill the Worms, his stomach must be fomented with Acacia or Hypocistis with wine. Those things that kill Worms are best given in sweet milk or honey or Oxymel, or syrup called Acetosus. Some first satisfy the children first with three days drinking of them, and then they give the physic afterwards. Also they give Clysters of the same sweet things, that they may entice those Creatures to the lower parts. If the belly scour, it is of necessity that the Worms must be killed at last, for the motion of the belly will cast them forth. But when the appetite is hurt, and the belly loose, the Worms must be killed with bitter things only, that are somewhat astringent, as with Wormwood amongst hot things, or Southernwood and Wormseed: Or amongst cold things, with Pomegranate pills, Acacia, juice of Plantain, Purslane and such like.  
Of hot things the seed of Cresses drives forth all belly-worms, bruised and drank in wine or Vinegar, 
Simple hot medicaments against Worms out of Dioscorides, Celsus, Pliny, Sc●ibonius, Largus, Galen, Oribasius, Paulus, Aetius.  yet more effectually if wild Mints be added, yet it troubles the belly. The meal of Lupins licked with honey or drank in Posca, and outwardly applied to the navel with Bull's gall, drives them forth. The same also being infused and eaten with their bitterness, will do the like. Also their decoction can do as much, being drank with Rue and Pepper. Sea Wormwood boiled by itself, or with Rice, adding Honey to it, kills Worms in the guts, and it will do it better with Wormwood. Southernwood doth the same by its bitterness; Cardamomum kills them. Also the decoction of Hyssop drank, or the herb itself licked up with Honey. So Calaminth kills Ascarides, and other Worms, if it be drank with salt and honey, or if it be eaten raw or boiled, or the juice of it given in a Clyster, or drank. Also the decoction of Thyme, or Rue boiled and drank with Oil forceth them out. Also wine of Cedar, and the liquor of Cedar itself. Unripe oil of Olives, if it be drank plentifully, for it is pressed out unripe for children. Juice of Oenanth hath the same operation, as oil of unripe Olives. But the best thing against Worms are sweet Apples called St. John's Apples, for they loosen the belly, and drive out the Worms; which by what faculty they can do it, (being they are sweet, and of a honey taste, from whence they borrow their name, and since so they should rather feed Worms) is perhaps, because by this meat the belly is made loose, and the Worms follow; and the Worms that otherwise would stay within, by the force of the excrements, as Fishes in a torrent are carried away, when in Summer great reins fall, and so are they carried downward. For Dioscorides lib. 1. cap. de Melimela, saith that those Apples make the belly soluble: Also the seed of Coleworts, especially that which grows in Egypt, drank, drives forth Worms, namely, because the temper of it is drier, and more wild. The same is done by Oil of Falma Christi drank. Myrrh also by its bitterness both kills and drives them forth. The decoction of Elecampane, Squils' taken with Vinegar and Honey, but the Squils must be first roasted, or otherwise it is held▪ to be most pernicious to the entrails. Also they use to give against all Worms the decoction of the root of Capers in honey and vinegar. And Dioscorides lib. 4. cap. 1. writes, that the herb called small Turnfoil, drank with the seed, adding thereto Nitre, Hyssop, Cresses, and water, will force out all sorts of Worms, long and flat. But Paulus, unless there be an error in the Press, reckons Cardamomum for Cresses, lib▪ 7. c. 1. Rocket-seed in wine, will drive out all living Creatures bred in the body. Also seven or five Earthworms drank with sweet wine, will drive out all kind of Worms: Bitter Almonds and the Oil is good. Agarick with Honey, but it purgeth with trouble; for it is hurtful to the stomach, by making it slippery and loose. Storax swallowed with Rosin of Turpentine: Aloes drank in cold water or milk, the same drank in a decoction mingled with Honey, brings them forth without trouble. The seed of Tithymal or the juice of it about five drops mingled with Figs or Dates. The leaves▪ of Agnus Castus, Polypode, Chamepythe, Centaury the less, bruised and drank with Vinegar. Also one penny weight of the root of the same drank in three Cyathi of wine, doth help. Horehound with Wormwood and Lupins, boiled in water and Honey, of each alike, and with wine applied twice or thrice, kills all Worms in the belly: Costus by its bitterness, with water kills all Worms. But Dioscorides lib. 1. writes that it drives out only broad Worms, with water and honey; which place Marcellus interpreting, blots out that word [and honey] as put in amiss, for this reason, because it is contrary, and seems not to agree with the cure for Worms. For saith he, they are raised and nourished by sweet things, and belly Worms are not driven forth by them, unless perhaps Honey must be therefore added, that they being deceived by the sweetness of it, they may take in the bitter Costus in greater quantity, as we use to do in curing children, when we give them bitter or strong potions, we cover them with some sweet savour, or pleasant smell. In which business he● seems to seek a knot in a Bulrush (as we read in the Comedy) and yet he confesseth it to be otherwise. For whether the word Honey be read in Dioscorides or not (for I am not yet certain of it, nor hath Ruellius set it down) it is sufficient that bitter Medicaments, (such as Costus are, and such like) were given always almost by Dioscorides, Pliny, Galen, and others, for to cure Worms, with sweet things, and chiefly with Honey, or Mede, or Oxymel, for the same reason that Marcellus mentioneth, lib. 4. cap. 57 which Paulus added in these words. Because some men oft times refuse bitter potions, as having an ill taste, of these thing herein comprehended, they shall not give any that are manifestly bitter, but mingled with some sweet thing, as he said a little before, that all these medicaments must be mingled with Honey or Oxymel, and so given to drink: Oras Lucretius saith, that the improvident Age of young people may be deceived, or else may be able to take it, being enticed by such a taste. For children most commonly are subject to Worms. Therefore nothing hinders but that the word Honey should be added, as Marcellus himself testifies, if we read him in some old Copies. Likewise a Cantharis bruised, and drank with a Briony root, drives forth Worms, as Galen writes, 
Cold Simples against Worms.  lib. de comp●s. Theriaces. Of cold things, the juice of Mouse-ear, with Ale, of each one Cyathus. Groundsel eaten, the juice of Plantain, especially when the belly is loose, given one spoonful or a small measure to drink, and the herb itself bruised, laid to the navel. Coriander seeds with the juice of Pomegranates and Oil destroy the Worms in the guts, or drank with sweet wine. Hot things, as boiled Beets, taken with raw Garlic, by the Nitrous quality it hath, brings them forth, but the juice is hurtful. A Pomegranate bruised, and boiled in three Heminae of wine to one Hemina, drives forth Worms, takes away the pain, and the juice oh 〈…〉 the root one dram and half weight, will kill them. Sumach of Syria will do the same, and the seed of Orache. Our new writers add, that it is manifest by experience, that the sharpest Vinegar drank when we go to bed will drive out the Worms. But amongst those things that prevail much is Corallina, so called, which being poured or mingled with Honey or Oxymel, or drank with Honey-wine, doth wonderfully kill Worms, or drive them out half dead. This took its name from the likeness of Coral, since both of them grow in the water, and for sixty years almost it hath been used to good purpose to drive forth Worms; if I be not mistaken, this is that which Dioscorides lib. 4 and Galen call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Sea-mosse; and if that they did not attribute to it the same force we do to drive forth Worms, as we see in Corallina, as they call it, I shall not therefore think that it is any thing else, besides Dioscorides and Galens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: For the Ancients did not know the virtues of all Simples, for the true nature of each cannot be found out by any other way than by its effects in physic. A mighty work and secret from God, than which there can be no greater found out. Also many things are found now adays that were not found out in our forefather's days; and no wonder, since these experiments are made by Countrymen, and such as are ignorant of learning, who commonly live only where they grow, besides the negligence of seeking, when there are so many Physicians at hand every where. Also many things are found out that want nam●s: To this we may add the uncertain way of finding out; for in things that are found, some were found by chance, saith Pliny, lib. 25. cap. 2. others were revealed by God. But the foulest cause of this rarity is, that they who know things will not discover them, as if they should quite lose what they acquaint others with. They are as envious indeed as those are who either suppress the monuments of Antiquity, or else utterly demolish them; which they for that end, that what is written by the Ancients may be attributed to themselves, or if they have delivered any famous matter, they that write other men's opinions will let that be lost. But if there be any that will contend, and say it cannot be that they should be ignorant that Sea-mosse was good to drive forth Worms, to those I answer, that the Ancients did not commit to writing all the natures of Simples that they knew. For we know many of the precepts of Pythagoras and Socrates; which yet cannot be known out of their Books, because they wrote none. And Plato though he left so many Books in writing, yet besides those he wrote, his followers take many things for his that he never put in writing. Nor hath that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 growing in every place, as they report, the same faculty, but the Apothecaries in some certain places of Italy fish for it, and they sell it under the name of Corallina. But let this suffice. This is rather to be enquired into, why, being that Corallina tastes salt, Dioscorides, Pliny, Galen, and others report it to have a cooling faculty, when as it is known that all ●alt things are hot, and earthly, not unlike to bitter things that are hot? Whether it be, because the sea-water is salt, yet hath in it a great deal of potable water (as Aristotle hath sufficiently demonstrated it) and therefore by that it is the less hot? Or else because it contains in it much earth, and so it is drier and thicker? But such things as grow in the sea, must needs be of the same faculty with it. Because therefore that Sea-mosse grows in the sea, Dioscorides and others attribute to it a thickening quality, but as it contains in it much water fit to drink; and as it is of an earthly quality, by that it cools. Lastly all that are troubled with Worms, are helped with the smell of the hair of Ichneumon (they call it an Indian rat) as Paulus writes.  
The juice of Housleek drank in Wine, will drive out of the belly round Worms: Wormwood Wine drank doth the same. The herb of great Turnfoil drank with its seed, adding thereunto 
Simples severally that bring forth Worms round, Ascarides, and broad Worms.  Nitre, Hyssop, Cresses, and water, will cast them forth. The root of female Fern, 3 drams drank in Wine, will force out the round and broad Worms of the belly, as Ruellius and Marcellus, who interpreted Dioscorides, do both assert. But Galen saith that it kills not round Worms, but Ascarides and broad Worms, for so he writes, lib. Therapeut. method. cap. 14. But Wormwood can destroy round Worms broad Worms require more strong helps, as Fern is, and so doth that Worm the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophrastus' was of this opinion, who writes that female Fern mingled with Honey is good against broad Worms of the belly, if it be mingled with Honey; and for Ascarides, in sweet Wine. For so he sets it down: Female Fern is good against broad Worms and small ones: against broad ones mingled with Honey, but against small ones in sweet Wine. It is certain that Ascarides both are, and are called small Worms. Moreover, Galen lib de simple. Medic. facult. 8. ascribes the same virtue to the female Fern, that the male hath. Now Pliny writes that the female will kill only broad Worms and not round. Pli 〈…〉. lib. hist. 27. c. 9 And again, that both, (that is, both male and female) will drive forth Worms of the belly, broad Worms with Honey, the rest with sweet Wine drank for three days, and he excludes neither round Worms nor Ascarides. But Galen in one place excludes both round Worms and Ascarides; and in another place he writes that it will destroy Ascarides with broad Worms. What now shall we say, where Authors are of so many different opinions? shall we say that female Fern will kill all Worms in the belly? For Galen ascribes the same virtue to it he doth to the male, but that especially it kills broad Worms, and in the next place Ascarides, which being at the bottom of the belly, require a stronger remedy, as Fern is, that the force of it may come so far. But since it can drive forth broad Worms and Ascarides, that are more seldom, and the one is in the guts, the other farthest from the stomach, it will far sooner destroy round Worms that lie in the upper guts. Galen therefore will not fight with himself in this, for it sufficeth if it will kill broad Worms, and if it can destroy them, it can more easily destroy Ascarides, and easiest of all round Worms. But Pliny, as who best of all knew that, saith it will drive out the rest also, (that is, both round Worms and Ascarides). But that he saith so is manifest out of Paulus, lib. c. 58. who in his method of curing round and broad Worms, mentions Fern: which yet all men agree is most properly used to drive forth broad Worms. Avicenn. 16 Tertii tract. 5. c. 4. shows this most clearly in these words: The medicines that kill Ascarides are stronger than those that kill long Worms; and those things that kill long Worms and Ascarides will also kill broad Worms. Gith or Nigella not only eaten but laid in a plaster to the belly, or anointed on the navel with water, brings them forth. In which place we must note Marcellus, who saith it will drive forth broad Worms and not round: but Ruellius interprets this by the contrary. I● Marcellus have done right, I leave other men to judge, this is certain that Galen is of Ruellius mind, who hath written only that it will kill Worms; and as I said before, it is taken generally for round Worms. Paulus and Aetius, agree with Ruellius, who in their curative method for round Worms, often speak of Gith, but never for broad Worms. Wormwood called Santonicum, of itself or boiled with Rice, adding Honey to it, will kill Worms. The seeds of Nettles bruised, or of Coleworts or Cummin, with water, or Mints with it, or Hyssop with Honey and water or Cresses-seed bruised with Vinegar, kills them. Celsus l. 4. c. 17. Oribasius lib. ad Enn●pium filium, hath written that Calamint, Cardamom, Lupins, and the powder of them in drink, or with Honey by way of Electuary, or given in Posca to drink, are sufficient to kill round Worms. Also the leaves and buds of the Peach-tree bruised, and laid upon the belly can do as much; also Mints in drink and Sorrel. Purslain boiled, the juice of Succory, or the decoction of Sebestens', or the Sebestens themselves boiled and eaten are very good. Also the ashes of burnt Hartshorn is thought very effectual for this use, especially of that which grows on the right side of the Stag's head. It is burnt thus: Break the Hartshorn, and put it into a new earthen Crucible, and lute it well, put it into the furnace and let it burn till it be white. Scribonius Largus, c. 141. gives it thus: Hartshorn, saith he, raspt with a workman's rasp, with water of Sebestens' boiled, give 4 or 5 spoonfuls of it, which were soaked the day before in 3 cyathi, then bruise and give it, adding the water to it. An Ox shank burnt, and drank with Milk, drives out round Worms, saith Galen. Costus with water drives forth broad Worms of the belly. Galen de come. Ther. ad Pis. Cardamom, Garlic eaten. The leaves of female Fern taken with Honey in a Lohock. But the root of the male 3 drams with Honey-water drank, will drive them forth, but better, if it be given with so many oboli of Scammony, or black Hellebore, Also the root of white Chamaeleon, drank a saucer full, for which use it is drank with sharp Wine and the decoction of Origanum. Walnuts eaten largely, the pill of the Mulberry-root boiled in water and drank; besides that it loosneth the belly, it will force out broad Worms; also the decoction of pomegranate roots drives them out and kills them. The decoction of pomegranate pills can do as much. The root of wild Bugloss a saucer full, with Hyssop and Cardamom drank, doth the like. Ruellius the Interpreter of Dioscorides, seems to have followed Paulus, who say that with Hyssop and Cardamom: but Marcellus▪ saith, with Hyssop and Cresses drank, it will drive forth broad Worms, what was said before of Turnsoil. Marcellus seems here to follow Galen lib. 6. de simp. fac. who writes that a saucer full of it is good drank with Hyssop and Cresses. But the juice of Cedar kills Ascarides, and so doth Calamint, the juice of it being drank or given in a Clyster. The decoction of Wormwood, mingled with oil and given Clyster-wise, and the decoction of the lesser Centory given with Saltpetre and Honey, hath the same force, or the decoction of the wild Gourd, of wild Saffron, if the right intestine were first emptied with sharp pickle. The root of female Fern drank for three days in 3 drams of Wine, drives forth Ascarides. Also old Hog's grease put into the Anus, is excellent good.  
Both Paulus and Aetius testify that Fevers commonly accompany round Worms, and we found▪ it true by daily experience. When therefore there is a Fever, sometimes we must take 
The methodical Cure of round Worms, chiefly out of Paulus and Aetius.  care to curc the Fever and the Worms, and sometimes taking little care for the Fever, we must strive to drive the Worms out of the belly. For many that have neglected them have died torn and eaten up by them, and some say they have seen them come forth at the groins. But we must first kill them all, and then drive them forth; they are killed chiefly with bitter things. When therefore the cure is common both to the Fever and the Worms, the more simple remedies are convenient, and where the disease is uncertain we must use things that are more mild. For the Fever is exasperated with strong remedies if we should be mistaken; but when we are certain how the matter is, we must wait for the times of the disease. For about the first days, and the rather if they should appear then, we must use stronger remedies. But those that appear when the disease declines, are more easily cured, and the better if there be no inflammations or tensions of the bowels. As Hypocrates saith well, lib. Aph. 1. cap. 24. In acute disease but seldom, and that at the beginning we must use purging Medicaments; and this must be done with premeditation, for these swell most, and are agitated as 'tis often seen, and therefore about the beginning of those diseases, we may use sharper means with profit, but there must be much caution, and premeditation used therein. First examining whether the patient can endure such remedies, and be prepared rightly for them, and whether we may expect a right Crisis by giving them. For there is no small danger in an acute disease, as the sickness of Worms is, to use sharp remedies, because all such meaus are potentially hot. Therefore they that suffer inflammations and extensions, must have Cataplasms of Linseed, with the like quantity of meal of Lupins mingled, or else moist fomentations of oil of Camomile, Wine, tops of Wormwood, and Aloes laid to their Praecordia; but where moderate Fevers molest, give children before all meats, the decoction of Myxato-drink, or give them the Sebestens themselves to eat with Mints. For these things wonderfully help those are troubled with Worms, either because, saith Serapion, they stick by reason of their sweetness to them, or else these are so glutinous, that they cannot be parted from them, and so must come forth with them. For Myxa are very clammy, that in Syria the best birdlime is made of them called Damask-birdlime: wherefore because by their clamminess they bring forth Worms, if they trouble the stomach, they must be given by the mouth; but if they be in the belly and guts, by clyster: but to such as are come to ripe years, stronger remedies may be given, as the decoction of Wormwood or Southernwood, or the force of the root of the sour Pomegranate boiled to thirds, also three scruples of washed Aloes is given, which is the most commendable remedy for those that are strong: also we use unwashed Aloes, and both, if they be feverish, and but three months old. Earthworms with boiled sweet Wine may be given confidently; but if they will not drink sweet wine, give them with water and honey, or as you think fit, fearing nothing, not despising the meanness of it, give 5 or 7. But if it be not a naked suspicion, but a certain knowledge that there be Worms, and that a proper cure belongs to them, than you must lay on Cataplasms with Lupins meal boiled in sweet Wine, to which also sometime a root of Briony must be added. In the mean time anoint the navel well with Bull's gall, or Gith bruised with woman's Milk, or with Wormwood, or Southernwood, or Briony mixed with fat old Figs: anoint all the Spina dorsi with Deer-suet, and cover the upper belly with a Cerate made of Wormwood and Cypress oil. Moreover a Suppositar must be put up where the belly is bound, especially for children, and if it profit not, then give a Clyster, the vigour of the disease abating, made of the decoction of Wormwood, or Southernwood, or Centaury, with Honey and Nitre. And we shall endeavour to draw them out by suppings, that make the passages slippery, such are oil of unripe Olives, supping up by little and little two spoonfuls of it, for as it is bitter it kills Worms, and as it is glib it draws them forth with the dung. But we must always increase the potions of oil for they are very commodious. The Worms come forth, some yet alive, but they are giddy, and as we may say half killed, and many come out dead with the excrements. Moreover Worms will breed when there is a scouring of the belly, we must cure them by stopping the flux, and by bettering the concoction with meats and Cataplasms. For the more the flux grows, the more the Worms breed; and when the flux ceaseth, the Worms do the like: wherefore we must diligently endeavour that the belly may be stopped and strengthened; we must therefore add to such Cataplasms as serve to stop other fluxes, such things as we said to be good against Worms, and that cause no fluxes, such as are Wormwood, Southern-wood, Santonicum; also pomegranate pills, Acacia, Hypocistis, Balaustia, and the like, with raw Barley-meal. Also Cerats laid on must be made of these. Also suppings must be used amongst all which the juice of Plantain is best; and the dry Plantain, for it is good both against the flux and the Worms. Farthermore the Wine of the pomegranate pressed forth with shell and all helps exceedingly. But for nauseating that ariseth from Worms, and gnawing of the stomach, a grain of Salt held in the mouth, and melted and swallowed down, profits wonderfully, for it should seem the tartness of it, makes them presently fall down. But if a hickop arise from the same causes, pills are good, that have the juice of Ridder-spin, Wormwood, Santonicum, Water-mints, Scordium, of each four penny weight, boil them to the thickness of Honey, then add fifty penny weight of powdered Aloes, and make pills of all, and swallow a penny weight, for this will take away the hickop, and kill the Worms. But if from the Fever or filthy vapours arising from Worms, or the fumes of Medicaments (as most of those are that are given against Worms) rise to the head, so that there be great pain thereof, then anoint the forepart of the head, the forehead and temples with oil of Roses, or the juice of Acacia, or of Hypocistis mingled with it, for it is most effectual. Others lay on leaven with a little Saffron and Vinegar, on these parts being anointed: for this cures all intemperate sleep, and other perverse affects. But amongst 
Compound internal Remedies to kill and source out Worms.  those men call Syrups, syrup of Wormwood, Calamint or Horehound are commended: or make one thus: Take juice of Mints, Elecampane root, Wormwood, Rue, purified, for it is taken the sediment being cast away, of each of them haf a hemina in weight; of the juice of Succory and Grass, of each of them seven cyathi in weight, infuse in these torrefied Hartshorn, Sumach, Purslain seed, and flowers of wild Pomegranates, strain the decoction and make up all with Sugar, or the purest Honey of Athens. Another: Take Southernwood, Calamint eight penny weight, Horse mints, Elecampane-root fresh, six penny weight, boil them in water to a third part: this decoction is given with syrup of Wormwood, or Oxymel of Squils'. Also Worm-wood-wine is much commended for these uses, but it is made divers ways, for some let down Celtic nard 40 drams bound in a linen clout, into a measure of new Wine; and after 40 days they strain it. Others cast a pound of Wormwood into 20 sextarii of sweet Wine, and a sixth part of Pitch, Rosin, and after ten days they strain it, and lay it up for use. A syrup against Worms, with a Fever and the symptoms: Take sixteen penny weight of Grass-roots, Purslain-seed, sour Dock, of each eight penny weight, ten sebestens, boil all to thirds, to these add the juice of Pomegranates, and Oranges, or sour Wine, of each one and half cyathus in weight, as much of juice of garden Succory, the best Sugar what may suffice, boil them to a syrup: you may give Infants half an ounce, and young children one ounce without danger. A Julep that shall help those are affected with Worms: Take Dittany of Crete, Gentian Zedoary, Arabian Costus, one penny weight, seeds of Coleworts, Dill, Wormwood, Purslain, of each alike as much; water of Mints, Wormwood, Grass, of each half a hemina weight, boil them to thirds and strain them, to these add of the best Sugar twenty penny weight. But in a Fever you may give the decoction in water, or Grass-roots, Wheat, Barley, of each fifteen penny weight, to a large quantity to drink. Another most effectual and very sweet: Distilled water of Sorrel, Roses, Grass, garden Endive, Bugloss, juice of Pomegranates, of each o●e hemina weight, seeds of Purslain, Orach, Sumach, Citrons, of each three penny weight; Coriander-seed, Myrtleberries, wild Smallage, of each two penny weight, seeds of sour Dock, Coleworts, Cummin, of each the same weight: red Roses, Tormentil, Barberies, of each two penny weight, so much weight of Balaustia, five penny weight of the ashes of burnt Hartshorn, white Dittany of Crete eight penny weight; the shells of Mulberry-roots barked, Fern-roots, of each two penny weight, ten Sebestens, one penny weight of red Coral, white Sugar what may suffice, make a Julep. But the most▪ present remedy of all is that the Apothecaries call commonly Diaturpethum, but chiefly with Rhubarb, three drams of it being swallowed down; which being it is proved by long experience, so it hath also great reason for it, that it should be preferred before all other remedies. For children enticed by the sweetness of the Antidote, will take it down willingly, and the Rhubarb kills▪ the Worms, and the parts are strengthened by it. The Turpeth drives them from their nests, and the rest of the ingredients do not only make it pleasant but harmless, so that it is most sweet, harmless and strong all at once: it is made thus: Take white Sanders and red, Violets, Ginger, of each two penny weight; Aniseed, Cinnamon, Saffron, Mastic of Chius, each one penny weight; Myrthita, which the Apothecaries call Turpeth, eight penny weight; Rhubarb, ten penny weight, Scammony as it is usually prepared, four penny weight, the purest Sugar 190 penny weight, make up all with that and make Troches (as the Greeks call them from the form) each three drams weight, where you have need of them, give one for this disease. Another Antidote: Take Rhubarb, Saffron, Scammony, Wormseed, Dittany of Crete, each two penny weight, the best Sugar eighty penny weight, make them up with Grass-water, and make Troches; one penny weight of this is given to Infants without danger, being dissolved in Grass-water▪ The powder I use is good, and a powder thus prepared: Take Rhubarb, Agarick, Germander, of each two penny weight, Seamoss four penny weight, Wormseed and Purslain-seed of each two penny weight, unwashed Aloes six penny weight, give a scruple of this or two oboli in Wine to children safely. Sometimes all these are bruised, and sifted and made into pills with the juice of Wormwood or Mints, and three of them are swallowed down. Another for the same by another Author: Take Hartshorn burnt, the less Centory, Mints, Penniroyals, Water-mints, Wormwood, Santonicum, Germander, Lupins, of each four penny weight, bring all to very fine powder and give it with Milk, Vinegar, or Oxymel, or any way. Another of the new Writers that is approved: Take Rhubarb, Coriander-seed, Basil-seed, Plantain, pomegranate pills, Carway-seeds, Sumach, of each two penny weight, Carduus Benedictus seed, shave of Hartshorn, and of Ivory, of each eight penny weight, the bark of the roots of Mulberries peeled, Colewort-seeds, Citron Apple-seeds, bark of Willows, of each six penny weight, Purslain-seed, Dittany of Crete, four penny weight of each, Pearls, red Coral, of each two penny weight, dry them and bring them to fine powder: one or two drams of this with Wine in winter, and where there is no Fever, or with Oxycrate in summer or to those that are in a Fever is safely given. An Antidote that kills Worms, diminisheth a Fever, and helps against pains of the heart: Take Wormseed, Seamoss, seed of wild Smallage, Hartshorn burned white, of each alike, infuse them all three days in Vinegar, wherein let these things first boil, Purslain-seed, Sorrel-seed, Sumach, Coriander, Colewort-seed, and a little Myrrh; then dry them, and add to them Orange-seeds two parts, Citron-seeds one part, make them up with Sugar dissolved in the Wine of Pomegranates, and make morsels, to which you may add some little Cinnamon and Musk. But because it hath been seen ofttimes that Medicaments outwardly applied have done much good against Worms, it is but reasonable that I should set down the manner of them: For by these we not only defend our bodies, but also we kill the Worms and drive them out dead: wherefore this may suffice 
Compound external Medicaments against Worms.  that hath: Lupin-meal, less Centory, leaves of Peach-tree and Horehound, bruise them with Posca and lay them to the belly. Another tried by our newer Physicians: Take the less Centory boiled in the oil of Peach-kernels, anoint the Navel with this, and it will drive forth the Worms. Another: Tost Barley-bread, and infuse it in Vinegar, then press it out, and infuse it again in the juice of Peach-leaves, lay it on warm to the belly with a linen clout. Others mingle Lupine meal. Southernwood and Bull's gall. Again: Take Lupine-meal, Centory the less, of each four penny weight, Aloes, Bull's gall, of each 4 oboli, make them up with juice of Wormwood, and laid to children very young. Another: Take Wormwood, Gith, ashes of Hartshorn, of each a like quantity, mingle them with Honey and anoint them. Another good for the stomach, that kills Worms, and is good against the belly flux: Take Wormwood, Mints, Roses, Santonicum, Lupin-meal, of each eight penny weight, toasted bread, infused in the sharpest vinegar four penny weight, Bull's gall sixteen pennyweight, Mountain-nard, Water-flag, (Gallia called Moschata) Cloves sweet Cane, Nutmeg, Galanga, Carway-seed, of each twelve penny weight; Hippocystis, Acacia, Sumach, of each four penny weight, oil of Myrrh, juice of Mints, and Wax what sufficeth, make a plaster. If there be no Fever, the navel and thighs are to be anointed with Honey, in a hot affect with Milk, and then a little Aloes is strewed on, for it wonderfully kills Worms, also the nostrils are profitably anointed with Theriac and Vinegar. A Cerate against Worms out of Paulus: Take Aloes, Wormwood, Lupin-meal, Seriphium, Gith, of each six scruples, Wax an ounce and half, oil of Camomel what may suffice, make them up being bruised dry with Bull's gall. Another out of Aetius: Lupin-meal, Wormwood in powder, Barley in fine powder, of each seven penny weight; Bulls gall, eight penny weight; rasping of Hartshorn, four penny weight; Wax, twenty six penny weight; weak oil, twelve penny weight. Another approved: Take Aloes half an ounce, Saffron two oboli, juice of Pomecitrons as many drams, mingle them with sweet white Wine, and apply them to the heart. Another approved: Take Bull's gall, 30 penny weight, choice Frankincense 128 penny weight, Strong-water 2 heminae, distil, all these chemically and in a glass vessel covered with Wax, keep what comes forth, and use it when occasion is. Another very excellent, that kills and casts forth the Worms: Take Wormwood, Gentian, Centory the less, bark of the roots of Mulberries, Bay-berries wit● the kernels taken forth, bark of the roots of the Pomgranate-tree, Ash-root pills, of each 16 penny weight; Marjoram 14 penny weight; Southernwood Aloes, Myrrh, Agarick, of each 12 penny weight, Dittany of Crete, Germander, Savin, of each 8 penny weight; Poly-mountain, Grass-roots, each 10 penny weight; Staechas, Chamaedries, Chamaepity, Pomecitron-seed, each 6 penny weight; ashes of Hartshorn, Santonicum, 4 penny weight, Coloquintida-seed, 2 penny weight, Bull's gall 24 penny weight, the sharpest Vinegar 1 hemina and 3 cyathi, a gallon of bitter oil of unripe Olives, and 6 heminae; let the dry things be beaten into most fine powder, and mingle them ten days together, on the eleventh day let them boil in a double vessel until the Vinegar be consumed; when these are cold, add one hemina of oil of Bays, bitter Almonds, and Peach-kernels, of each beaten 24 penny weight; all these, as the former, must be put into a glass vessel, and be distilled. Another most excellent and sure: Take Peach-kernels, Garlic, Earthworms washed in Vinegar, of each 24 penny weight; Gentian, Dittany of Crete, Grass-roots, and Peony, pills of Mulberry roots peeled, of each 52 penny weight, Saffron, sweet Cane, Cloves, Aloes, Calbanes, Coloquintida, Ginger, Nutmegs, Cassia, long Pepper, Frankincense, fruit of Balsam, red Coral, of each 8 penny weight; the best Theriack 12 penny weight, Mints, Wormwood, Centory the Less, Peach-tree leaves, headed Leeks, Penniroyal, Calamints, Plantain, Rue, black Horehound, Bay-leaves, Sage, Margerum, Betony, Scordium, Orange-pils, and bark of Mulberry roots, of each 16 penny weight; seeds of wild Smallage, Purslain, Radish, Coleworts, Santonicum, Plantain, headed Leeks, sea Moss, garden Smallage, (that is, Parsley) each 12 penny weight; the sharpest Vinegar, juice of Quinces, of each one hemina; oil of Mastic, Spike, liquid Bitumen, (they call it Petroleum) oil of Bays, of each 16 penny weight; the oldest Oil, or oil omphacine, 8 heminae; beat the dry things to powder, and mingle them, and in a glazed vessel set them under Horse-dung for a month, then boil them in a double vessel to thirds, strain them when they are cold, and straining them out forcibly, keep in a glass, what comes forth for your use. But employ it thus: first anoint the temples, than the nostrils, next that the spondyls of the neck, four of them next the throat, then anoint the pulses of the arms, next to that the stomach, I mean by the stomach the mouth of the ventricle, taking the word stomach improperly, for properly it signifies the throat; wherein I must not pass over the error of our new Physicians, who in affects of the mouth of the stomach, lay their remedies upon the back over against it, which is both contrary to Galen, and also to reason, 3. & 10. de m●rb. cur. libro. yet I believe Thomas Linacer did not rightly interpret that place, if I be not mistaken, who was indeed otherwise a very learned man, and most skilful in the interpretation of Authors; but it may be that Greek Book was faulty, or for some other reason. Also it seems agreeing to reason, that for affects of the mouth of the stomach, the remedies should be applied before, immediately under that round gristle, which they call the shield or sword-fashion gristle, for at this place the mouth of the stomach best receives the force of Cataplasms and Cerats, forasmuch as there are no bones to keep it off, but the properly called stomach, that is, the throat is fenced with most strong bones, as under a fence; for it hath the breast bones before, and the back behind. But this is spoken by the by. Now between the wetting of one place, and of another, we must stay so long as a man might walk about 40 paces; and when these places are wet, we must use more distance of time, when we anoint the reins and the navel. And these three remedies are so certain, that unless a child be ready to die, he will recover from the point of death only by anointing these parts. That which is called the broad Worm abounds in those that have no Fever, and breeds 
The Cure of broad Worms, chiefly out of Celsus, Oribasius, Scribonius, Paulus, and Actius.  in long during diseases. The method to cure these is the same as for round Worms. For bitter and sharp potions are most in use, and to eat Garlic or Calamint, Dittany or Penniroyal; we must eat Garlic largely for three days, and old soft Cheese. Next let a man eat of Macedonian Fern dried and powdered and sifted, 8 penny weight, with as much Honey as he please; after four hours give the patient Aloes, and Scammony, of each one half dram, in Honey-water 4 cyathi, when he begins to rise to stool, set hot water under; Also give water to drink in which Lupins, or the bark of Mulberry-tree is boiled, or to which there is added a saucer full of Pepper, or bruised Hyssop, and a little Scammony: or else after the eating of Garlic we speak of, let him vomit, and the next day let him gather as many pomegranate roots as he can hold in his hand, and bruise them and boil them in 3 sextarii of water, to a third part remaining, 
Victoriatus, is a piece of Money of 3 oboli, or half a dram.  let him put a little Nitre to this and drink it fasting; three hours then past, let him take two Potions either of water or salt pickle added to it; Then pour forth the hot water into a basin, as I said: also give Earthworms to drink, for they are exceeding good. But the juice of mouse-ear is proper for them, drank two cyathi with one cyathus of Ale: for it quickly drives forth the broad Worms. But this remedy following must first be drank; nor is it thought unfit for those that have Worms, especially if they have no Fever. Out of Paulus. It consists of red Nitre, Pepper, Cardamons, of each equal parts, mingle all these and give of them a spoonful in Wine or hot Water, for it quickly brings them out.  
Another, which is an Electuary of Paulus. Take Pepper, Bay-berries cleansed, Aethiopian Cumin, Mastic of Chios, of each alike, Honey what may serve turn, give one spoonful in the morning, and let them sleep upon it; but if you would do this more effectually, add Nitre as much as of each. Another of the same. T●ke Fern a sawcer-full, Nitre two penny weight, give it with a spoonful of water, after evacuation, but it is better to add a little Scammony to it. Another of the same, and of Aetius. Take of the bark of the root of a sour Pomegranate, scraped from the upper part, Pepper, of each four penny weight, Cardamons six penny weight, Horehound two penny weight, the best Honey what is sufficient, give one spoonful of it after eating Garlic or Leeks. But that the disease may be wholly driven away, give some Theriac, for Galen highly commends it for this use. Another out of Oribasius, that he always used by the experience of his masters, and had a long time proved it for good. It contains Scammony one Scruple, Euforbium as much and half as much, the powder of burnt feathers one scruple, Nitre in weight one Siliqua, give this to drink in honeyed or sweet wine. But it will fall out better if he first eat Garlick or some sharp thing. Also here is a Plaster of another Author, that is good against all Worms, especially broad ones. Take Lupins, Bay-berries cleansed, Bull's gall, lay these on the navel, and bind it on with a swathe-band for one day and night, or else for two or three days. Against broad Worms from another Author. Take Southern-wood, scraped Hartshorn, Coccus gnidius, and Sesamum, of each one penny weight, Cardamons three oboli, give this to drink with Oxymel. Another for the same use. Take Gum Arabic, one penny weight, Fern three penny weight, Cardamons one penny weight, Nitre three penny weight, give it in Hydromel or Ale. Also against the same, is the Antidote called Diaphereon. Take Fern eight penny weight, Scammony, Gith, Cardamons, salt Nitre, of each two penny weight, give it in Oxymel or Ale, but add Polypode four penny weight. It is reported, that Ascarides will trouble children, and such as are come to their full growth. But children are continually provoked to excretion, and after egestion they are the better most commonly, but those that are come to their full growth, observing the trouble of such things that are the cause of them, will thrust their fingers into their fundaments, and pull them forth, and further they will foment and abate these biting pains, with pebble-stones that lie in the Sun on the shores, or else with stones put into the fire. But some for fear will admit of none of these helps; yet this disease ought not to be neglected, for Worms will not easily yield to remedies, nor are they easily driven forth, but by strong means. Wherefore children must be purged with Suppositars made of Honey and a little salt, or Nitre, or sharp pickle, or with the decoction of Wormwood mingled with Oil. Also there ought to be a stronger purging, and when they have voided their excrements, the Longanum, which is the place affected, must be anointed with it. As for Simples, they are Acacia, Hypocistis, the juice of Sumach, with liquid Allome or Nitre, but the Compounds are the Troches of Andron, and those that are called Sphragides polydiae, and with fat Wool and such like; for the flesh is made stronger by Astringents, and loseth its readiness to breed living Creatures, and thrusts forth the Ascarides. Andron his Troches are made thus. Take flowers of Garden Pomegranates ten penny weight, Galls eight penny weight, Myrrh four penny weight, long Birthwort, and as much Vitriol, Saffron, scistil Alum, dregs of the Oil of Saffron, Mysi, Frankincense, of each two penny weight, they are powdered and mingled with astringent wine, or with Vinegar. But Sphragiss polydiae is thus. Take scistil Alum three penny weight, Frankincense four penny weight, Myrrh as much, or eight penny weight, Vitriol two penny weight, flowers of tame Pomegranates twelve penny weight, Bull's gall six penny weight, Aloes eight penny weight, make them up with sharp wine: But that which is made with fat Wool is thus made. Take fat Wool forty penny weight, lead powder, shales of Bitumen, of each ten penny weight, round scissil Alum, Pomegranate shells, Galls, Mysi, Vitriol, Frankincense, of each five penny weight, Myrrh two penny weight, lees of Oil eight Heminae. Those that are of riper years must be purged with sharper and hotter remedies, as with Diapicra, and with Oil mixed with wine, in great quantity, and other things infused, as salt pickle, the decoction of Centaury, with Nitre and Honey, or Coloquintida, Chamaeleon, Anchusa, Lupins; then Oil of Cedar must be given in Clyster, and after that rest; often repeating the same method of cure, also take salt flesh, scraping away the fat, and cut it long and round, and thrust that into the Anus, and bind it in, to hold it there so long as may be, and then lose it, and in ject again the foresaid things, and let us often repeat the same remedies.   

CHAP. XXXIV.  
Of Worms that breed without the Bowels, and chiefly of Maggots.  
THE living Worms that are bred in the head, the brain, the liver, milt, bladder, reins, muscles, proceed from the same causes Worms in the guts do, and are destroyed by the same remedies. But those Worms Hypocrates calls Eulas, the English call Maggots or Gentiles, they are Worms without feet, not unlike to Ascarides, but that they are shorter a little, and thicker considering their length: There is no man almost that hath not seen these in Carrion and corrupt flesh, and sometimes in limbs that are dead by the negligence of Surgeons, when as they apply a remedy that putrefies together with the wound or ulcer. Hypocrates calls Eulas' Worms bred in dead bodies. Suidas calls them ill beasts, fl●sh-eaters. Lucretius calls them cruel Vermin, and Plutarch, Worms from corruption and putrefaction of the excrements boiling forth. Homer in his Iliads, 19 and 24. saith they are Worms arising from putrid matter, that are far smaller in the ears than in other ulcers: And Coelius writes, that they are called Eulae, which Latin writers call improperly Earmoths, since they agree with them neither in form nor figure nor in any mark whatsoever. Lastly, those small Worms that breed from Flies eggs in flesh, in Summer, (the English call them Flie-blowes, and the Germans Maden) as Camersius observed, are reckoned amongst Eulae or Maggots. But those Eulae or Maggots that breed in Hog's flesh or Bacon, have a proper name given them by Festus and Perottus, who call them Tarni, Maggots. Have either a tail, or they are without a tail: Hens feed on both kinds of them, and so it is likely other Birds do. To make a woman conceive Hypocrates prescribes three or four parts of those that have tails, bruised with Origanum and Oil of Roses, to be laid to the mouth of the matrix. In his first the morb. mulier. and in another place of the same book, he bids apply with Wool the heads of these Worms mingled with the Secondine of a woman, and Alum of Egypt, and goose grease.  
It is reported that Democrates of Athens, when he was a youth, and was sick of the Falling sickness, went to Delphos, and enquired of Apollo, what he would advise him to take against this troublesome disease, and that Apollo answered;  
Take the greatest Maggot you can find  
In a wild Goat's head and fast bind  
That in a sheepskin, &c▪  
Democrates having heard the answer of Apollo, he repaired to Theognostus Democratius, who was then ninety years old, and he wondering at the providence of God, expounded this Oracle that was so doubtful: Saith he, by nature the head of a wild Goat is full of abundance of Worms, near to the basis of the brain, and when he neeseth, many Worms fly forth at his nostrils; you must therefore lay a garment under the Goat, that these Worms may not touch the ground, but that you may catch them before, and so taking one or two of them, put it into a black Sheepskin and bind it to your tender neck, and this saith he, is a natural remedy against this disease. These things are good against Maggots bred in ulcers and wounds in man or beast. First cleanse the parts affected, with the gall of Frogs, the juice of Celandine, Sea water, or brackish water, with the decoction of Honey, Wormwood, Horehound, Peach-leaves, Groundsel, juice of Betes, and Wine; then to kill the Worms, strew on Pepper, Salt Peter, or Alum in powder, Hellebore, Henbane, round Birthwort, Vitriol, or wash the fore-places with the juice of river Calamint, or the decoction of Centaury, or with the juice of Leeks or Horehound. Johannes Agricola prescribes Bugloss, but Pliny prefers Aristolochia with Honey; and Paracelsus commends juice of Celandine. Montanus commends Nitre before all other things. Vegetius bids to wash the ●ores early in the morning with cold water, and to drench them throughly, for he affirms, that the Worms by this means will be so contracted with cold that they will soon fall down. Aetius commends Poly, and Wormwood mingled with Pitch, and he commends the anointing of the parts with fasting spittle. Hildegardis strews on the pith of Smallage, the shell of a Tortoise, Bees that are dead in the Hive, the leaves and the bark of the Plum-tree, powdered and sprinkled on the ulcers. Bayrus applies quick lime tempered with the sharpest Vinegar. The places where the Worms are being sprinkled with the juice of Hippia, will be presently cured, saith Tardinus; but what this Hippia is, no man hath determined: Some think it is wild Tansy, some say 'tis Potentilla; Gesnerus understands it to be Chickweed, which by its sharp and Nitrous faculty (as the Betes have) kills all the Worms.   

CHAP. XXXV.  
Of Nits.  
NIts in the Greek are called Dorcas and Cumidas, the Italians call them Lendine, the Spaniards 
The Name and Description.  Liende, the Germans Niss, the English Nits, the Muscovites call them Guida. These are little white living creatures, most like to Syrones, if they had but feet, but they are twice almost as small; and their body is somewhat long, out of which Aristotle saith that nothing else can breed: Cracked between the nails they make a noise and die, they are not found only in the hair and eyebrows of men, but they abound also in the hair of Oxen and cattle that are lean, and wanting feet, yet they will stick so fast sometimes, that you may as easily pull off the hair by the roots as pluck them off. Trotul● not improperly calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hair-eaters, for as Snails live on the juice of herbs, so these live on the moisture of the hairs, and feed thereon. The Philosopher 
Their Original.  affirms, that they proceed from the copulation of Lice, and therefore are called their eggs. They are like to the flowers of Jesemine that grows with us. For as Jesmine brings flowers without ●e●d, so Lice bring forth eggs without young ones in them. They die either for want of nourishment, or 
Their End.  by using a Comb with close teeth, or by the use of such Medicaments as the old and new Physicians prescribe abundantly. Pliny mingleth Alum with Vinegar, or Vinegar with gall of a Calf, and also ●aith, they are killed with Goat's milk. Also he commends Nitre mingled with Terra Samia and smeered on, and the powder of Hartshorn drank in wine. Abenzoar prescribes, to anoint the hair with the lesser Centaury, and Alkitrum. Brimstone in Vinegar takes away Nits, as also Oil mingled with Lie. Marcellus doth very much commend Hog's dung mingled with wine and juice of Roses; also to anoint with Honey and Sal Armeniack, but chiefly Oil of Radishes with a strong lie. Hildegardis provides a lie made of Date-stones, which being mingled with Oil of Radish roots, will kill the Nits. Ardonus mingles some sublimate of Quicksilver with spirit of wine: And he saith also, that if the head be first wet with a Hen's egg, and then with the juice of Showbread, or Sea-water, that the 〈…〉 will never breed again. Gilbert an English man highly commends the gall of any Creature, as also all bitter things, cleansers, and Aromatical Drugs, with the juice of Marigolds.   

CHAP. XXXVI.  
Of Aureliae, and a Wood-worm called Teredo, without feet.  
THat which the Latins call Aurelia, the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the name is borrowed from the golden 
The Name and Description.  colour which appears in most of them. It hath no mouth, nor yet any apparent parts, nor doth it void any excrements, nor yet eat, or move, unless it be moved by some body, or hurt. That which Pliny writes, that a Chrysallis hath a hard body, I think that is meant in respect of a Catterpillar. But that which he adds that it will move if a Spider touch it, though I know this to be true by experience, yet I doubt he borrowed those words from the Philosopher, and interpreted them amiss. For the sense seems to be thus. They move if they be touched, and they are covered with p●●es like to Cobwebs. Aristotle speaks nothing here of a Spider passing over them, as Pliny seems to translate it. Aristotle shuts the Aureliae not only out of the number of Infects, but also of living Creatures, and determins them to be as it were the Caterpillars eggs. But what agreement is here with an egg? That is laid by another living Creature, and is void both of actual life and motion. The Aurelia is laid by none, but is changed from one to another, for it changeth its former shape into another shape, and retains both life and motion, not in possibility of being, but actually. But that doth not take away the life of it, because it neither eats, nor increaseth, for Dormice sleep all the Winter and eat nothing. The life of it doth resemble that sleep which is partly waking, wherein men are not properly awake, nor yet asleep; but are alive, and move a little. But I conjecture that the Philosopher wrote this, that he might confirm that Axiom of his to credulous posterity, that all Infects either lay eggs or little Worms. His words are these. Infects first breed Worms, but that which is called Chrysallis, is an Egg, and afterwards from this is bred a living Creature, that at the third changing hath the end of its generation. Yet it is manifest enough by what I said before, that an Aurelia is no Egg, and it ought not to be called a generation, but a transmutation of a Caterpillar into this, and of this into a Butterfly. I say this for that purpose, that such as adore Aristotle for a God, may remember that he was but a man, and that he was subject to humane errors. There are two kinds of Aurelia's that I have seen, some are downy, and others smooth, both are of divers 
The kinds.  colours, and sometimes they are Gold coloured, which are the true Chrysallides, and others that are but bastard ones, are without any colour of Gold. They have their Original from the death of the Caterpillars, which as they do waste by degrees in certain days, so by degrees 
Their Original.  their covering grows continually more hard, and changeth into an Aurelia. These again the next Spring or Autumn, by degrees losing their life, a Butterfly comes forth of them that is bred by the like metamorphosis. What use they serve for, for the good of man kind, I am 
Their End.  wholly ignorant of. I know well enough how much they perplexed Aristotle's wit by their wonderful 
Their Use.  transmutation; and they set forth to us the boundless power of Almighty God.  
George Agricola only propounds to us the Teredo without feet, which from the brazen colour of it, he call Kupter-worm: It creeps like a Serpent, saith he, because it wants wings and feet. It is as thick as a small Goose quill, and it is as long as a Scolopendra: It is round, and breeds under rotten wood, and sometimes found hard by the Scolopendra, or long Ear-wig. You may easily find the figure of it placed amongst the Scolopendrae.   

CHAP. XXXVII.  
Of Water Infects without feet, and first of the Shrimp or Squilla.  
WE said before that all water Infects were with feet or without feet. Some of those that have feet, swim with six feet, as the Lobster, the Shrimp, the lake Scorpion, the Evet, and the Sea-lowse; others with four feet, some with more. We shall treat of them severally. The Squilla an Insect differs but little from the fish Squilla, but that it hath the sailyards much shorter, and a more red colour, or rather a more earthly colour. Some of these are covered with a thin shell, and some again are smooth and naked. Those with shells live chiefly in small Brooks, and stick to the roots of Reeds or water-flags: They are of a yellowish colour, and sometimes of a white or Ash-colour. They go only with six feet, the rest that are joined to them, serve in stead of fins. The naked ones are either soft or hard. The soft ones are represented well e 〈…〉 ough by this figure, only suppose their heads to be of a bright Bay colour, and their body died with a dark Ash-colour. All those that are covered with a hard crust are made with joints, but some have round joints, others other fashions. The form of the round jointed is exactly represented here, if you suppose him to be easily died with a lighter red. And such is the colour of the first and second that are not round jointed. The third kind is black upon the back, and with a brown belly; but they are all with a forked mouth, and that will hold fast what is applied to it. The fourth kind moves itself with the three former feet, and useth the rest that hang by in stead of Oars. The neck of it, and the sailyards, and the nippers are of a watery red colour, the body is brownish or more Ash coloured. The fifth hath a very black head, and the body like to a Pomegranate shell. The sixth seems to be cruel, and in the same form you see it, of an Ash-colour. All of them have 〈…〉 ard eyes, and black, covered over with a membrane shining like unto glass, which move continually almost, like to the ears of fourfooted beasts. They leap quickly one upon the other as the Fishes Squillae do in coupling, and when they grow bold and have liberty, they fill the Females with young. The time when they are ready for this is signified by a gentle biting: The Female takes hold with her mouth, and what she lays hold on she kills, and giveth part of it to her companion; for they couple at the mouth, as Crabs and Lobsters do. But what use they serve for in physic, I cannot find either in writers or from Empirics, who either knew not these Squillae, or thought them not worthy to say any thing of them. Yet this is certain, that in April and May there is no better bait to catch Fish with.   

CHAP. XXXVIII.  
Of the Locust, Scorpion, Notonectum, the Grasshopper, the Wasp, the forked Claw, the Newt, the little Heart, and the Louse, all Water-Insects.  
THE Insect-Locust, is like the Lobster, for that cannot be called either flesh or fish: you see the figure of it: it is of a pale green colour: I have seen three kinds of Lake Scorpions, and I have them by me: the first is somewhat black, the other two are like to white sand: we call some Infects of the water Noton●cta, which do not swim upon their bellies as the rest do, but upon their backs, from whence it is probable that men learned the art of swimming upon their backs also. Some of these have eyes, shoulders, and bodies all black, some are green, some are fiery coloured, and some pitch coloured. For you shall seldom see two of them of the same colour; nature hath so variously sported herself in adorning them. Water-Grashoppers hold the for●h described, but their eyes are extreme black, and their bodies are ash coloured. The Wasp hath a brownish body all over, except the black eyes. The Forked Claw hath almost the same colour, but it is more full, it seems to want eyes, but it hath them hid within, whereby it both sees and perceives the object. The Lizard is of divers colours, and delights in catching Fish, it is common about the British shores, where it lieth in wait to catch Fish. The Corculus hath the just fashion of a heart, the feet and head being taken away; it hath very little black eyes, and six legs of the same colour, & each with two claws. The Sea-Lowse is an Insect that is an enemy to all kind of Whales, which by biting and tickling it puts into such a rage, that they are forced to run upon the sand, and hasten to dry land: I know nothing concerning the use of these creatures; but I seriously exhort posterity to search out the use of them.   

CHAP. XXXIX.  
Of the Flea or Asellus, and the Scolopendra found in the Sea.  
The Sea Scolopendra, sometimes is of a grey colour, and sometimes you shall see others that are more red. These are longer and leaner, that is shorter and thicker. I saw both kinds in the year 1578. in coves of Oysters. For they are not found in the deep sea, as Gesner supposeth, but in the muddy standing waters, where the Oysters are fatted, there they lie hid, are bred, and do live. Numenius warned Fishermen concerning these, when he said;  
See therefore that you let not engender,  
The stupid Julii or deadly Scolopender.  
They are as Aristotle writes less than the land Scolopendras, but not differing in their form. Nonus the Physician makes of these a remedy to hinder hair from growing, or a depilatory, and highly commends it in his 34. Chapter. Take Frankincense, Vitriol, of each two ounces, sea Scolopenders three ounces, grind them all well, and mingle them with the powder of Quicklime, then pull out the hairs first, and anoint the places with that.   

CHAP. XL.  
Of Water Infects without feet, and first of Oripes.  
NO Philosopher that understands as he should, will deny but that snow is water turned to froth, by long subliming in the air. In this Worms are bred which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristotle writ something concerning these, which History I will briefly touch. In snow there are bred hairy Worms, very sluggish, and that move slowly, wherefore I reckon them amongst Worms without feet, so soon as they are taken out of the snow they die, as the Worms bred in the fire do, being taken from thence: with snow that is old and begins to look red, they become red also, but those that are found in new snow are white. It is, saith he, a certain thing that snow can no more corrupt than fire can. And indeed they cannot corrupt, yet in both of them are living Creatures bred, and they are nourished in both. I cannot in any wise consent to Eustathius the Scholiast upon Homer, who affirms, that snow grows red from Minium, because those places are of a Cinnaberous quality, whence he conceives, that from the vapours rising from Cinnaber, the snow becomes red: I will not deny but that it is so in some places. But whether the Interpreter be pleased or not, we must needs grant that in some places the snow grows red, where no Cinnaber is. Strabo makes mention of such places in these words. In Charzena and the Country of Cambicium, and in places near to the mountains of Caucasus, some little beasts are bred in the deep snow, which Apollonides calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Theophanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Mountain little hairy Worms, like unto the greater Teredines. I think their generation as admirable, as of the fire Worms; yet living Creatures are more easily bred in snow, than in fire, because in snow there is much air, earth and spirit, all which the fire consumes abundantly. And if the heat of the Sun happen to be with these, I shall use Scaligers words, they make dung that smells the sweetest of all ordure. Also they are bred in abundance in Carinthia, as Joach. Vadianus reports. But Strabo in his Comment upon Pompon. Mel. adds a thing that is admirable, saying that these Worms are full of excellent water, which Travellers take, by breaking the bladder or coat it is in, and they drink this pressing it forth gently. For it is very wholesome and seasonable when the fountains are troubled, as it falls out often in great snows.   

CHAP. XLI.  
Of Horsleeches.  
A Bloodsucker or Horseleech, in Latin Hirudo, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Hebrew Halukab, in French Sangsue, in Italian Sansuga, in Spanish Sanguisuella, in High-Dutch Ein agel so das blut sauget, in English a Horseleech. These are water Worms that thirst exceedingly after the blood of living Creatures, and they will fill themselves with it sometimes till they burst and die. Some of them are without any passage through their belly, some are open behind; we give you the pictures of them here. Europe hath scarce any open behind, but in America and India they are common. Those that are not open behind, are obvious to every man, and when they are filled with blood, their skin seems chequered with fibres. Some of them are of divers colours, some green, black, brown, yet not venomous, only the bright bay and Chestnut colours, that are like to pills of trees. They breed chiefly in standing pools, where cattle are wont to be watered, for from their feet earth and foulness are washed, and fall to the bottom, to say nothing of the sediment of their dung, out of which, that want not vital heat, living Creatures are bred. Once bred, they most greedily thirst after blood, and therefore they lie in wait in the very entrance of the pools, that they may light upon Horses, Oxen, Elephants, etc. so soon as they come to drink for thirst of cold water. Pliny writes, that they are so troublesome to the Elephant, that the beast is by their tickling and sucking in his snout, almost mad; which doth manifestly show the wonderful power of Infects: For what is there greater than an Elephant? and what is there more contemptible than a Horseleech? Yet the greatness and wit of the Elephant must give way and yield to this Worm. They feed most on blood of beasts, and watery bloody matter; yet when they want sustenance, they still themselves with the filth that riseth from the water. Pliny saith they vanish in the Spring, l. 9 c. 51. but we see that season to be most fit for the breeding of them. And indeed I can see no reason, that when they have overcome the Winter's cold, they should not be able to stand out the Spring's mildeness. And this we all know, that Horsleeches will die in the Winter, unless they be carefully preserved in warm water, and fed with blood very plentifully. If any man swallow a Horseleech, some persuade us to drink pickle, others snow-water: But Asclepiades bids us first to wash the mouth, and to put a soft Sponge wet in cold water into the mouth, that the Horseleech sticking to the Sponge may be drawn forth. After this he prescribes the juice of Duck-weed, and to cover the neck with cooling plasters. But Apollonius, whose surname was Must, gave the sharpest Vinegar with pickle to drink; but those that gave snow, did first warm it, and used it being dissolved, and they did use meat and drink at fit times to make the belly soluble, that they might drive forth the Horseleech, for they report that so they will ofttimes come forth with the excrements. Gal. l. 2 de Antidotis. In the days of Pliny, wicked men did privily give Horsleeches to their enemies to do them mischief; but Rue with Vinegar, or only Butter, (as against all venoms that did exulcerate) were a present remedy, lib. 20. c. 13. and lib. 28. c. 10. Their use in physic is manifold. For some (I use Galens words, lib. de different. sanguinis detrahendi modis, Tract. 10.) take Horsleeches and put them up, and they use them diversely: For when they are made tame they are easily put upon the skin; but those that are taken must be kept one day, and must be fed with a little blood; and so it will be that whatsoever venom they have in them, they will soon cast forth. But when we have need to use them, that part to which you will apply your Leeches must be first rubbed with Nitre, and must be anointed, and scratched with your fingers, that by this means they may fasten the more greedily; but you must cast them into warm water that is contained in a large and a clean vessel, than you must lay hold of them with a Sponge, you must cleanse them with your hand from all filth and dirt, and so they will be fit to be applied. And when you have set them on, lest that part they stick to should grow cold, you must power on warm Oil: But if they be to be applied to your hands or feet, you must thrust them into the warm water that the Leeches are cast into. And if they will not hold ●ast, you must cut off their tails with a pair of Cizzers; for when the blood so runs forth they will not leave off sucking until you sprinkle salt or ashes upon their mouth: When they are fallen off, that venomous quality they use to leave behind must be drawn forth with a Cupping glass; and if that may not be done, you must use a Sponge to foment the place. And if yet any bloody drops run forth, apply meal and Cummin, and then bind on some Wool wet with a little Oil. But if yet the blood will not stop, lay on a linen clo 〈…〉 et in Vinegar, or burnt glass, or a Sponge first put into liquid pitch, and afterwards burnt. And this also you must observe, that Leeches draw that blood that is next the flesh, and not that which is contained in the Centre of the body. Men use them commonly in stead of Cupping glasses. Mark also that you must take them off when they have drawn half the blood. And you must beware that the blood run not forth so long, until it be sufficient: For the part itself will grow cold, both by reason of the Leeches that are naturally cold, and because of the air that compasseth us about. So far Galen. But Cardan bids us not to anoint the place with Nitre, but with milk, that they may fasten the sooner; and withal to pinch the Leech close, that striving for revenge he may open the vein, lib. 7. de rer. var. c. 28. What help they were to Dionysius the Tyrant of Heracleot 〈…〉 we may read in Histories, who representing rather a beast than a man, sor he died with a might● great paunch, had been eaten by the Worms long before, unless Horsleeches had been applied to both his sides, and drawn forth daily some quantity of the humours he was charged with. It were too tedious to reckon up all the melancholic and mad people, that have been cured by applying Leeches to the Hemorrods in their fundaments. Yet I may not overpass the Noble Richard Cavendish, (the most learned Uncle by the father's side of that famous Navigator through the world Thomas Cavendish) who was perfectly cured of his Gout that had held him many years, only by applying Horsleeches to the emrod's in Ano every month, so that now to the great wonder of all the Court, he walks alone without any help, and being sound and void of all pain, he lives an old man. Also Horsleeches set upon the fundament, will so wonderfully pluck back the humours that run from the whole body to the joints, that they will presently ease the pains like a Charm. This I proved at Lions upon an excellent Musician, one Rosolus; who for the great pains he endured, and by continual waking, fell into a burning Fever, with raving, in the Dog-days, at which time Hypocrates saith it is dangerous to purge. It is in this case such a remedy, that it is to be preferred before all others, for they draw from the whole body without any trouble or loss of a man's forces. Jac. Aubert. Exercit. 50. progymnasm. Fernel. Abdit. Godfridus a Cenami, a Venetian, a famous man, and my very great friend, for just and lawful causes, who told me that he saw one who had the joint Gout, who lived many years free of all his pains, only by applying Leeches to the part that was in pain. Math. de Grad. and Savanrola, Jacob Dournet, Apolog. lib. c. 3. persuade the same remedy. Also Gilbertus Anglicus reports, that the Lousy disease generally is to be cured with the ashes of Horsleeches boiled with Storax: For they are not only useful for men whilst they are alive, but when they are dead and burnt to ashes. Pliny reports, lib. 32. c. 7. that Horsleeches will black ones hair, if they be corrupted in black wine for sixty days: Others bid us take one fextarius of Leeches, and let them lie to corrupt in two sextarii of Vinegar, in a leaden vessel for so many days, and then to anoint with them in the Sun. Sornatius relates, that this medicament is of so great force, that ulesse they hold Oil in their mouths that die the hair, it will also black their teeth. Meges writes, that live Frogs putrefied in Vinegar, will take off the hair, but the ashes of Leeches anointed with Vinegar will do the same.   

CHAP. XLII.  
Of Water-worms.  
 
IN waters both salt and fresh, great and small Worms will breed of putrefaction, especially in Summer, very like Earthworms, but they want that knot or chain about their necks: Also they are by far more sharp and lean; ofttimes they lie in the sand, and they cast up earth out of their holes, as Earthworms do: In sweet waters that are standing, and not deep, there is found a kind of Worms of a full red, that resemble in shape the Teredo without feet, but that they have greater heads. Their tail is forked, whereby they stay themselves, till lifting up their heads they may find a place to fasten the rest of their body, and so they creep upon the mud and stones, and so they move in a brandishing manner crookedly. In Summer, when it is clear weather and hot, they come forth together in great numbers, but if the mud move never so little they presently withdraw themselves. The English call them Summer-worms, either because they are seen only in Summer, or they die in Winter. In the Mediterranean Sea there is a round Worm found as great as a great Snake, and of the same colour, but it hath neither head nor tail, as Weckerus observes. Sometimes it is twenty foot long. What may be the use or nature of these I have not yet observed. But I hope that others will discover that light that shall show us both. Yet this is certain, that those Worms serve for baits to catch Fish, especially those small red ones, and Fishermen diligently seek after them for that purpose. We call them Water-worms, because as Earthworms will not live long in water, so Water-worms put upon dry land soon die, they wanting Air, and these for want of water.   
FINIS.   

An Index of all the CHAPTERS contained in the Second Volume.  

BOOK I.  

Chap. 1. OF Bees, their name, description, and differences, page 889  
Chap. 2. Of the politic, moral, and econimical virtues of Bees, 892  
Chap. 3. Of the creation, generation, and propagation of Bees, 897  
Chap. 4. Of the use of Bees, 905  
Chap. 5. Of the name of Honey, the difference and●se▪ 907  
Chap. 6. Of Bee glue, Pissoceros, Beesmeat, with the nature and use of them, 915  
Chap. 7. Of Drones and Thiefs. 917  
Chap. 8. Of Wasps, 921  
Chap. 9 Of the Hornet and the Tenthredo, 927  
Chap. 10. Of Flies, 931  
Chap. 11. Of the differences of Flies, 934  
Chap. 12. Of the use of Flies, 944  
Chap. 13. Of Gnats, 952  
Chap. 14. Of Butterflies, 957  
Chap. 15. Of the Gloworm, 975  
Chap. 16. Of Locusts, 981  
Chap. 17. Of Grasshoppers and Crickets, 989  
Chap. 18. Of Moths, called Blattae, 997  
Chap. 19 Of the Buprests or Burncow, and Cantharideses, 1000  
Chap. 20. Of the Cantharideses or Spanish Fly, 1003  
Chap. 21. Of Beetles, 1005  
Chap. 22. Of the smaller Beetles, 1015  
Chap. 23. Of the Proscarabeus, or oil Beetle, and the water Beetle, 1016  
Chap. 24. Of the Gryllotalpa, Fen Cricket, Mole Cricket, Evechurro or Churworm, 1018  
Chap. 25. Of the fire Fly, 1019  
Chap. 26. Of the Water Spider, 1021  
Chap. 27. Of the Earwig, 1023  
Chap. 28. Of the Scorpion, Ant, and Lice winged, 1024  
Chap. 29. Of the Wood-Wig Louse with wings, 1025    

BOOK II.  

Chap. 1. OF Caterpillars and their differences, and chiefly of Silk-wormes and Silk-spinners, pag. 1029  
Chap. 2. Of the other smooth Caterpillars, 1032  
Chap. 3. Of Caterpillars rough and hairy, 1034  
Chap. 4. Of the original, generation, aliment and metamorphosis of Caterpillars, 1039  
Chap. 5. Of the quality and use of Caterpillars, and the remedies against them, 1040  
Chap. 6. Of the Whurlworm, 1042  
Chap. 7. Of the Wine Caterpillar, called Staphylinus, 1044  
Chap. 8. Of the Scolopendrae, and Juli, 1045  
Chap. 9 Of Hoglice, or Chislips, 1048  
Chap. 10. Of Land Scorpions, 1049  
Chap. 11. Of the name and differences of Spiders, 1058  
Chap. 12. Of hurtful Spiders, or Phalangia, 1059  
Chap. 13. Of the tame or house Spider, 1065  
Chap. 14. Of certain kinds of Spiders observed by Authors, 1070  
Chap. 15. Of the generation, copulation, and use of Spiders, 1072  
Chap. 16. A commendation of Ants, wherein is described their differences, nature, cunning and use, 1074  
Chap. 17. Of the Cicindela, and female, Melos, and of the H●r●et and field C 〈…〉 p, 1080  
Chap. 18. Of mineral worms with six fe●t, 1081  
Chap. 19 Of Worms in vegetables with six feet, and first of Worms in Trees, 1082  
Chap. 20. Of Worms in pulls, fruit, corn, vines; herbs, 1085  
Chap. 21. Of the use of Worms in Minerals, and Vegetables, and the way to destroy them, 1088  
Chap. 22. Of Worms in living creatures that have six feet, and first of Lice in men, 1090  
Chap. 23. Of Lice in Brutes and Plants, 1094  
Chap. 24. Of Hand-worms and Mites, and worms in living creatures, 1094  
Chap. 25. Of Wiglice, 1096  
Chap. 26. Of Sheep, Tikes, and the like, 1098  
Chap. 27. Of the Moth that devours clothes, 1100  
Chap. 28. Of the Flea, 1101  
Chap. 29. Of the Infects wanting feet, and first of the Intestines of the earth, 1103  
Chap. 30. Of Worms in living creatures, 1106  
Chap. 31. Of the description of Worms in the Intestines, 1108  
Chap. 32. Of the original of Worms in the Intestines, 1110  
Chap. 33. Of the signs and cure of Worms out of Gabusinus, 1111  
Chap. 34. Of Worms bred without the Intestines, and first of Eulai, Gentiles or Maggots, 1122  
Chap. 35. Of Nits, 1123  
Chap. 36. Of Aureliae and Teredo without feet, ibid.,  
Chap. 37. Of water Infects without feet, and first of Squilla or Shrimp, 1124  
Chap. 38. Of the Locust, Scorpion, Effet, Grasshopper, Hornet, Forked claw, Lizard, Corculum and Louse, all water Infects, 1125  
Chap. 39 Of the Flea or Sow, and Scolopendra of the sea, 1127  
Chap. 40. Of water Infects without feet, and first Oripes, ibid.  
Chap. 41. Of the Horseleech, 1128  
Chap. 42. Of Water Worms, 1130    
THE END.   

A Physical Index, containing plentiful Remedies for all Diseases incident to the Body of Man, drawn from the several Creatures contained in this Second Volume.  

A.  
AGues, 911. 1006. 1008. 1012. 1072. 17● 1079 1088. 1098. 1104.  
Ague Quartan, 925. 996.  
Albugo of the eye, 1072.  
Alopecia, 911. 945.  
Ambrosia, 911.  
Alkermes, 1088.  
Antidote, 945.  
Anthony's fire, 996.  
Alcures, 1049.  
Abortion, 1012.  
Arnoldus Plaster, 1105.  
Asthma, 1000 1048.  
Ascarides breed only in the Longanum, 1109. 1110.  
Attenuating means, 1048.   

B.  
Barrenness caused, 980. 1080. 1104. 1108.  
Baldness cured, 906. 945.  
Bees stingings, 907.  
Belly to stop or purge, 1072. 1073.  
Belly gripping, 906.  
Belly-worms cured, 1104.  
Belly loose, 912. 914.  
Bladder hurt, 1004.  
Bladder stopped, 906.  
Bladder-worms, 1108.  
Bleer-eyes, 945.  
Birds cured, 1073. 1088.  
Blood pissing, 1004.  
Blood clotted, 1104.  
Bloudy-flix, 906.  
Blood to stop, 1073.  
Boils, 1017.  
Body to cool, 914.  
Bones broken, 1104.  
Breath short, 912. 1000  
Breasts pains, 1098  
Botches, 1000 1004.  
Broad Worms, 1109.  
Butterflies use, 974. 975.  
Brains Worms, 1107.  
Buprestis remedies, 1002.  
Birth restrained, 1105.  
Birth drawn forth, 1105.  
Breasts hard, 1105.  
Breasts inflamed, ibid.   

C.  
CAchexia, 913.  
Catarrhs, 1004.  
cattle to make to stale, 946.  
Cancrous sores, 1003. 1049.  
Cantharias what it is, 1012.  
Carbuncle, 906. 1017.  
Cauteries, 1004.  
Clyster, 912.  
Cold water drunk, 912.  
Chaps, 1017.  
Clefts of hands and feet, 1105.  
Colic, 912 1098. 1107.  
Convulsions, 1012. 1023.  
Corrosive, 911.  
Corns, 1003.  
Cough, 917. 1108.  
Consumptions, 1049.  
Cantharideses remedies, 1004. 1005.  
children's diseases, 1006. 1012 1088.  
Childbirth, 1088.  
Cochineal, ibid.  
Cramp, 1049.  
Creeping sores, 1088.  
Conception hindered, 1107.  
Cankers cured, 1088.  
Corallina good against Worms, 1117.  
Corruption hindered, 1073.  
Chaps diseases, 1049.   

D.  
DAmask Bird-lime, 1118.  
Deafness, 945. 1023. 1080. 1049. 1105.  
Dead sleep, 1022.  
Depilatory, 1100.  
Dislocations, 912.  
Diabete, 1098. 1104.  
Diaphoretic, 912.  
Diarrhea, 1104.  
Diuretic, 912.  
Debility, 1088.  
Drying without pain, ibid.  
Dropsy, 906. 913. 1004. 1017. 1080. 1104.  
Dog's tongue Worms, 1108.  
Drunk to make, 1099.  
Dysentery, 912. 915. 1073. 1088.  
Dogs mad their bites hindered, 1108.  
Dysuria, 1080. 1093. 1048.  
Discussing remedies, 1048.   

E.  
Ear ulcers, 911. 996.  
Ears mattery, 1105.  
Ears sores, 915.  
Ears Worms, 1107.  
Ears noise and inflammation, 911. 996.  
Ears pains, 999. 1000 1012. 126.  
1072. 1079. 1098. 1104. 1049.  
Epilepsy, 913.  
Erection caused, 1004.  
Eyelids corns, 915. 945.  
Eyelids cu●e, 1017.  
Eyes rheum, 911. 945. 1088.  
Eyes cure, 1072. 1073. 1080. 1088. 1093. 1048.  
Eyes suffusion, 1088.  
Eyes spots, 911. 945.  
Eyes white spots cured, 1047.  
Eyes swollen, 1017.  
Eyes diseases, 1049. 1053.  
Expectorate, 914.  
Eyebrows to make black, 1080.  
Emerods', 1073. 1104. 1049.  
Enterocele, 1105.  
Epiplocele, ibid.▪  
Epilepsies, 1088. 1098▪  
Elephantiasis, 1088.   

F.  
FAce ulcers, 912.  
Fevers cured, 911. 912. 913 914. 1079.  
Fulling sickness, 1107.  
Fears remedy, 1088.  
Felons, 945. 1000 1073. 1088.  
Fish-baits, 1130.  
Fish to catch, 975.  
Fistula in ano, 1099. 1104.  
Fly's remedies, 947.  
Fleas remedy, 1104.  
Fortunate to make, 1012.  
Fundament swollen, 1073. 1088.   

G.  
GLewing things, 1104.  
Glow-worm's dead shine not. 976.  
Gnats use, 955. 956.  
Gnats remedy, 956.  
Gout, 915. 1004 1005. 1073. ibid. 1104. 1129.  
Glurd-worms, 1109.  
Gravel, 906.  
Groin sore, 1017.   

H.  
HAir to take off, 979. 980. 1080. 1098. 1100.  
Hairs hoary to hinder, 1105.  
Hair to make white, 9006.  
Hair to make black, 1129.  
Hair falling, 1004.  
Headache, 915. 1012. 1017. 1049. 1105.  
Head diseases, 1088.  
Hearing, 906.  
Heart panting, 1088.  
Hemeroids, 1012.  
Hony poisoned remedies, 906.  
Hip-gowt, 1080. 1104.  
Hips pain, 1049.  
Honey drinks, 912.  
Hemicrania, 1107.  
Honey good for all diseases, 906.  
Honey to know the best, 908.  
Honeys physical use, 911.  
Honeys quintessence, ibid.  
Horsleeches prepared, 1ST.  
Horsleeches use, ibid.  
Honey better than Sugar, 912.  
Horsleeches removed, 1098. 1128.  
Hydromel, 912. 91●.  
Horses cured, 1017. 1044. 1045.  
Humours salt, 1049.   

I.  
JAws pain, 911. 996.  
Jaundice, 915. 1093. 1100. 1104. 1053.  
Impostumes, 906. 1098. 1104.  
Impostume in the breasts, 1105.  
Infant's gums, 911.  
Inflammation hindered, 1073.  
Joints pain, 915. 1104. 1105. 1129.  
Joints wounds, 1073.  
Iron to make hard, 1106.  
Itch, 1080.   

K.  
KIbe heels, 1104.  
King's Evil, 996. 1000 1048. 1049.  
Kings-evil, tried, 1105.  
Krickets use, 996.   

L.  
LAnfracks powder for the stone, 1053.  
Leprosy, 945. 987. 1000 1003. 1025. 1049.  
Lethargy, 1012. 1098.  
Letters to open secretly, 916.  
Lice cured, 1073. 1092. 1093. 1095.  
Light artificial in the night, 980.  
Lice in a disease sign of health, 1093.  
Life long to make, 911.  
Lice in the eyes cured, 1095.  
Limbs wasted, 1105.  
Lips sore, 906.  
Liver opened, 1104.  
Locusts use, 987.  
Loins pain, 1049.  
Locusts remedies, 988.  
Lousy disease, 1129.  
Lungs remedies, 912.  
Lungs Worms, 1108.   

M.  
Magicians' folly, 1012. 1053.  
Melicrate, 913.  
manginess, 1025.  
Melancholy, 91●.  
Matrix stopped, 1000  
Metheglin good for weak stomaches, 912.  
Milk a remedy for Cantharideses, 1004.  
Milk curdled, 912. 915.  
Milk to keep from curdling, 1073.  
Morals, 974. 975.  
Moths remedies, 1000 1101.  
Mouth sore, 911.  
Melancholy people cured, 1129.  
Monstrual blood, 1079.  
Mad people cured, 11●9.  
Melancholy, 1088.  
M●tre 〈…〉, 1115.  
Matrix to heat, 1088.  
Maggots bred in ulcers cured, 1123.  
Moles of the matrix, 1098.   

N.  
NAils rough cured, 987. 1003.  
Nits remedies, 1123.  
Neck swollen, 1000  
N●● sings cure ●r●in Worms, 1107.  
Nerves cut asunder, 1104▪ 1109.  
Nerves contracted, 1104.  
Noli me tangere, 1080.  
Nose bleeding, 1098.  
Numbness, 101●.   

O.  
OBstructions opened, 911. 912.  
Old people, 912.  
Oil of Earthworms to make, 1106.  
Ozena, 915.  
Opening remedies, 1048.   

P.  
PAins cured, 1100.  
Parotides, 996.  
Phalangiums' bites cured, 1062. 1063. 1064. 1065.  
Pimples red in the face, 906.  
Palsy, 1105.  
Pin and Web, 945.  
Plague cured, 1053.  
Poisons remedy, 945. 1072. 1053.  
Privities scabs, 1098.  
Propolis, 916. 917.  
Polypus in the nose, 1108.  
Purge, 914.  
Purple colour, 1088.  
pursiveness, 1049.  
Pismires drove the Cynamolgi an idle people out of their Country, 1080.   

Q.  
QVinsey, 912. 1049.  
Quartan ague, 1053.  
Quotidian, ibid.   

R.  
RHeums hindered, 980  
Reins, 912.  
Reins Worms, 1108.  
Ringworms, 917.  
Reins Impostume, 1108.  
Rose, 917.  
Round Worms bred only in the small guts, 1111.  
Ruptures cured, 1105.   

S.  
Scorpion's stings, 988. 1057. 1058. 1053 1054. 1055. 1056.  
Scolopenders bites cured, 1046.  
Sight helped, 906. 911.  
Scrofulous tumors, 988. 1006. 1105.  
Skin cleansed, 911. 912.  
Sleep caused, 996. 1088.  
Sores running, 906. 912. 1006.  
Sores pestilent. 1017.  
Stophily●us swallowed by a horse cured, 1044. 1045.  
Stone, 906. 912. 980. 987. 996. 1012. 1098. 1104. 1048. 1053. 1105. 1106.  
Spiders eaten, 1073.  
Stomach raw, 906. 917.  
Stomach Worms, 1108.  
Spleen, 912. 1072.  
Storm● foreshowed, 945.  
Squint eyes cure, ibid.  
Strangury, 987. 1026. 1098.  
Suffocation of the mother, 1072. 1098.  
Suffusion of the eyes, 911.  
Stones voided at the fundament, 1107.  
Stones bred in most parts of the body, ibid.  
Sweeting helped, 912.  
Sweeting caused, 1017.  
Swellings, 912. 915. 945.  
Salamander's antidote, 1004.  
Scabs, 10●0. 1080.  
Scurf, 1025.  
Secondine, 1104. 1105.  
Shingles, 1100. 1105.  
Softening things, 1104.  
Short wind, 1048. 1049.  
Scorpion's stings prevented, 1054. 1105.  
Scorpions cure their own stings, 1053.  
St. Bernard's Oil powerfully provokes urine, ibid.   

T.  
TArantula, 945.  
Tendons remedy, 915.  
Teeth to make fall out, 1105.  
Teeth breeding, 911.  
Teeth to preserve, 1105.  
Testicles cold helped, 912.  
Thirst quenched, 911. 912.  
toothache, 915. 1072. 1073. 1088. ibid. 1104. 1049. 1105.  
Tonsils swollen, 912. 996.  
Thorns to draw out, 917.  
tumors, 1080. 1049.  
Tonsils diseases, 1049.  
Tetters, 1003. 1004. 1073. 1080.  
Terms provoked, 1004. 1012. 1088.  
Terms to stop, 1100.  
Tympany, 1073.  
Tinkling in the ears, 1049.  
Tertian ague, 1053.   

V.  
VEnery provoked, 988. 1004. 1080.  
Venery abated, 980. 1080. 1100.  
Ulcers cured, 911. 912. 915. 1000 1073. 1088. 1080. 1099. 1104.  
Urine provoked, 911. 912. 914▪ 975. 1004. 1012. 1017. 1088. 1008. 1047.  
Wula, 912.  
Viper's bites cured, 1053.   

W.  
WAll. lice killed, 1097.  
Wasps stings, 925. 926. 927.  
Wax to make, 915.  
Wax the best, 915. 916.  
Wax paint the best, 916.  
women's diseases, 1105.  
Wax virtues, 915. 916.  
Weevils' remedy, 1089.  
Wind helped, 912.  
Witchcraft, 1012.  
Warts, 1000 1073. 1080.  
Water dissolved, 1088.  
Wens, 1000 1049.  
Wind dissipated, 1080.  
Wombs pain, 1012.  
Whitloof cured, 1049.  
Worms in hands, 1017. 1095. 1096.  
Worms in trees and plants remedy, 1089.  
Worms in ulcers cured, 1049.  
Wounds cured, 1017. 1073. 1104.  
Wounds hard cured, 1049.  
Worms of three sorts in men, 1107.  
Worm's use, 1106.  
Worm's cause many diseases, ibid.  
Worms breed in most parts of the body, 1107.  
Worm's sign of health, 1111.  
Worms in Fevers best voided when, 1113.  
Worm's signs and cure, 1111. 1112. 1113. 1114. 1115. 1116. 1117. 1118. 1119. 1120. 1121. 1122.   

Y.  
Yards' tumors, 911.   

Z.  
ZOmerysis what, 1115.   
THE END.